:,a-.- 


C^  P^STOR•S  UBR^ 


—  <»1      Mil 


/First  Cougi'egational  Church, 

r.EB.^XOX,  CO.YX. 

\ Presented  by  A:^^    /.^.    /^l/ ^4.^  y 


>  >:^ 


1^ 


THE 

DOCTRINE 

OF 

ETERNAL    MISERY 

RECONCILEABLE    WITH    THE 

INFINITE   BENEVOLENCE  OF  GOD, 

AND  A  TRUTH  PLAINLY  ASSERTED  IN  THE 
CHRISTIAN  SCRIPTURES. 


By     NATHAN     STRONG, 
Paftor  of  the  North  Prcibytcrian  Church  in  Hartford. 


HARTFORD: 
PRINTED    BY    HUDSON    AND    GOODWIN* 

1796^ 


S^uMuAed    accoxcCtna    to  x^cd  of 
Oona%Md. 


INTRODUCTION. 


THE  friends  of  truth  are  often  alarmed  by 
the  prevalcncy  of  error.  Meafuring  pre- 
fent  appearances  on  the  fcale  of  human  wif- 
dom,  it  feems  to  them  as  though  the  caufe  of 
Christ  is  on  the  verge  of  ruin,  and  the 
truths  of  divine  revelation  near  being  loft,  a- 
midft  the  corruption  of  human  nature.  If 
there  were  not  la  God  to  govern,  and  a  Media- 
tor at  the  head  of  his  own  kingdom,  who  hath 
all  power  both  in  heaven  and  in  earth,  this 
would  indeed  be  the  cafe,  for  there  is  a  con- 
ftant  warfare  between  truth  and  error.  Truth 
is  uniformly  the  fame,  and  appears  in  the  fame 
plain  and  artlefs  drefs  from  generation  to  gen- 
eration ;  but  error 'appears  in  every  fhape,  and 
is  continually  changing  its  drefs.  When  beaten 
from  the  field  of  enquiry  in  one  fhape,  it  foon 
affumes  another,  and  attempts  to  do  that  infid- 
ioufly,  which  never  will  be  done  by  open  and 
candid  argument.  At  one  time  one  error  is 
prevalent  j  at  another  time,  fome  other  error 


iv         INTRODUCTION. 

becomes  the  fafhionable  way  of  going  to  de- 
ftru»51ion.  But  though  great  numbers  are  en- 
fnared,  the  promife  remains  in  full  force,  that 
the  gates  of  hell  rtiall  not  prevail  againft  the 
kingdom  of  Christ,  and  the  very  things 
which  mod  threaten  the  church  and  truth  of 
God,  are  through  his  overruling  wifdom, 
made  eventually  to  promote  its  intercfts.  By 
enquiry,  the  truth  is  brought  out  into  view, 
with  more  inconteflible  evidence  than  it  ever 
was  before.  God  worketli  not  as  man  works, 
neither  is  his  wifdom  like  the  wifdom  of  crea- 
tures. 

By  attending  to  the  hiftory  of  the  church, 
we  fhall  i'md,  that  when  infinite  wifdom  de- 
frgned  to  collt<3:  and  brin;^^  the  evidence  of 
truth  into  moft  pointed  vitw,  he  hath  generally 
fuffered  fome  opnofmg  error  to  arife,  and  make 
a  mof^  formidable  appearance ;  whereby  many 
havo  been  deceived,  and  many  others  who  did 
notrelinquifh  the  truth  trembled  for  its  fafety. 
In  conftquence  of  this,  Inquiry  hath  taken 
place,  and  the  very  errors  which  feemed  to  be 
triumphing,^  have  been  totally  refuted,  aftd 
truth  prevailed  v  ith  a-  new  clearnefs.  This 
iBt'thod  ot  conducling  things  is  admirably  cal- 
^gjatcd,  not  only  to  confute'  and  give  a  more 
complete  overthrow  to  error,  and  eft?.bli(h 
CoD*s  own  doiflrines  on  a  moft  firm  bafis  ; 
6ut  ailib  to  bring  the  human  hemt  out  into 
plum  view.  Men  of  cc^rrupt  minds  hide  much 
of  their  corruption  from  the  fight  of  the  world. 
They  do  not  choofe  to  have  the  wifiies  of  their 
fiearts  known,  until  they  think  themfelves  fure 
ol  prevailing.  When  things  arc  io  ordered 
by  an  infinitely   wife   providericg,   that  they 


INT  R  O  D  U  G  T  I  ON.        v 

diink  the  wifhcs  of  their  hearts  are  like  to  pre- 
vail ;  then  they  will  manifeU;  them,  and  fhoav 
a  corruption  that  otherwile  would  never  have 
been  fufpeded.  The  human  heart  is  thus 
brought  out — its  pretended  obedience  to  God's 
fovereignty  detefted — its  oppofition  to  his  la\V 
and  its  penalties  difcovered — and  its  joy  in  the 
fuppofed  fafety  of  an  unholy  life,  {hows  a  bad 
heart,  where  the  contrary  was  profelfed. 

This  fad  is  moil  ftrongly  illuftrated  in  the 
prefent day.  Individuals  will  rarely  ftep  forth, 
and  endeavor  to  make  a  party  either  in  church 
or  ftate,  fo  long  as  they  think  the  public  opin- 
ion is  wholly  againfl  them  ;  but  will  fecrete  the 
defircs  of  their  hearts,  kfl  they  fliould  thereby 
be  expofed  to  odium.  It  is  necclTary  there 
fliould  be  a  confiderable  prevalence  of  infidelity, 
or  denial  of  the  fcriptures ;  and  fuch  an  order- 
ing of  things  by  divine  providence  as  will  man- 
ifeft  this  prevalence  ;  before  men  will  hazard 
their  reputation.  But  when  they  find  that  they 
have  companions  in  plenty,  they  will  boldly 
appear,  and  fhew  that  they  never  loved  a  holy 
bible,  and  the  pure  morality  of  the  heart  which 
it  requires ;  and  that  nothing  was  wanting  long 
before  to  have  made  them  rejed  it,  but  a  want 
of  company  to  render  them  reputable  in  fociety. 

With  refped  to  the  dodrine  of  the  falvation 
cf  all  men,  it  is  not  new  in  the  world.  There 
have  been  fome  folitary  individuals,  perhaps  in 
every  age  of  the  chriftian  church,  who  have 
efpoufed  fuch  an  opinion  ;  but  there  hath  been 
no  period,  in  which  fo  many  have  declared 
themfelves  converts  to  it,  as  in  the  prefent. — 
Such  an  event  is  mightily  calculated  to  difcover 
the  human  heart.     It  fliows  how  unwilling  men 


y{       INTRODUCTION. 

are  to  acknowledge  the  ri^hteoufnefs  of  God's 
law,  and  its  penalties — that  they  never  felt  the 
jullicc  of  God,  in  condemning  finners — never 
faw  his  glory  in  punifhing  fin — and  that  they 
do  not  choofe  to  have  him  for  their  God,  if 
fin  is  to  come  to  fo  awful  an  end,  as  the  doc- 
trine of  eternal  mifery  predids.  They  are 
willing  to  have  him  for  their  God,  if  men  may 
be  made  happy  at  all  events,  whether  they  live 
finful  or  holy  ;  but  on  the  oppofite  conditions 
do  not  choofe  him  for  their  fovereign.  It  is 
prefumed  in  the  prefent,  as  it  hath  happened 
in  former  cafes,  that  the  prevalence  of  this  er- 
ror and  the  ilrong  defire  men  (how  to  make 
ihemfclves  quiet  in  fin,  and  rejed  the  fpiritual- 
ity  of  religion  on  this  ground  ;  will  terminate 
in  a  more  general  conviclion,  that  eternal  pun- 
ilhment  is  threatened  in  the  chriftian  fcriptures. 

One  great  defign  of  infinite  wifdom,  in 
managing  the  (late  of  this  world,  is  to  (how  the 
nature  of  fin  by  fufl'ering  it  to  be  aded  out  in 
many  (hapes — in  many  crimes — in  many  er- 
rors of  opinion — in  many  felfifti  wifhes  of  the 
finful  mind — in  many  ways  of  refiiling  the  di- 
vine fovercignlv — and,  in  many  feigned  excu- 
fes  for  an  unholy  life.  By  all  thcfe  things,  at 
the  confummation  of  time,  it  will  appear  that 
fin  is  exceeding  finful — that  it  makes  the  minds 
of  rational  creatures  mad — and  that  the  God 
of  the  earth  ads  a  molt  excellent  part,  in  for- 
Liwiding,    condemning  and  punilhing  it. 

The  friends  of  truth  have  no  reafon  to  def- 
pond,  bccaufe  error  hath  prevailed,  or  that  it 
now  prevails.  There  is  reafon  to  believe  from 
our  moll  holy  prophecies,  that  the  abounding  of 


INTRODUCTION.      vJT 

error  hath  not  yet  come  to  its  heighth.  Thefc 
prophecies  fpeak  of  a  day,  which  is  yet  future, 
in  which,  the  earth  (hall  be  filled  with  righteouf- 
nefs  and  peace  ;  when  the  glory  of  Christ's 
religion  fhall  appear  by  reigning  in  men'is 
hearts  and  purifying  their  lives.  '  It  is  alfo  pro- 
phcfied,  that  diredly  before  this  glorious  day 
there  will  be  a  greater  falling  away  from  the 
pure  truths  of  divine  revelation,  than  had  been 
common  before. 

There  are  alfo  many  prophetic  figns,  (hew- 
ing that  we  arc  now  in  the  period  of  great  er- 
ror and  irreligion.  Infidelity  hath  overfpread 
a  great  part  of  the  old  chriftian  worlds 
and  is  now  making  a  rapid  progrefs  in  the  new. 
The  foul-humbling  dodrines  of  chriftianity  are 
defpifed — the  divine  honors  of  Jesus  are  deni- 
ed— that  kind  of  chriftian  life  which  the  fcrip- 
tures  teach,  confifting  in  much  prayer,  holinefs 
and  felf-denial  is  rejeded — and  the  work  and 
influences  of  the  holy  fpirit  in  men's  hearts  is 
ridiculed.  Very  great  progrefs  in  this  period 
of  infidelity  and  irreligion  is  already  made,  and 
to  how  much  greater  length  it  is  to  proceed, 
no  man  can  fay.  Such  a  ftate  of  things,  be- 
fore the  church  fhall  put  on  her  glory,  is  mat- 
ter of  prophecy  ;  and  we  have  figns  enough  to 
know  that  it  hath  already  commenced ;  but 
how  far  God  will  fuffer  it  to  proceed  muft  be 
refolved  by  the  event. 

How  far  old  errors  will  be  revived  and  be- 
come general,  or  what  new  ones  may  arife,  or 
to  what  lengths  pradical  ungodlinefs  and  the 
defpifmg  of  vital  piety  may  go,  it  is  not  wife  in 
us  to  foretel.  God  .  hath  not  revealed  the 
times  and  tiie  feafons,  any  further,  than  is  ne« 


Vni 


INTRODUCTION. 


cciliirv,  to  fuppoit  the  hope  and  patience  of  his 
faints.  Chriltians,  defpair  not  when  you  (ec  this 
to  be  the  cafe.  Your  God  and  Redeemer  hath 
foretold  fuch  an  event.  He  reign?  in  his  holy 
hill  of  '/Aon — all  men  and  all  hearts  iirc  in  his 
hand — the  refidue  of  the  fpirit  is  with  him-— 
and  he  will  fufier  delufion  and  impiety  to  pre- 
vail no  further,  than  he  can  overrule  them  for 
his  own  glory,  and  the  hnaJ  advancement  of 
truth. 

Let  not  infidels,  andthofe  who  depart  from  ^ 
the  ancient  underflanding  of  the  ciiriftian  fcrip- 
tures  exult.  The  church  hath  expected  this 
day — Her  children  and  witneiles  expedl  to  drefs 
themfelves  in  fackcloth,  and  in  the  eyes  of  the 
world  to  be  (lain  (till  longer  before  (he  putteth 
on  her  joyful  robes  ;  but  ilie  loofeth  not  her 
hope  in  the  Gdd  who  died  for  her.  Though 
fhe  cannot  tell  certainly,  on  the  principles  of  hu- 
man wifjnm,  u  hy  it  is  bell  that  this  falling  away 
fhould  take  place ;  fl^e  doth  not  with  another 
king,  nor  doubt  his  wifdom,  nor  fail  in  her 
expeditions  that  a  day  much  brighter  will  fuc- 
ceed,  than  could  have  been  without  fuch  a  night 
goinc:  before  it.  Mankind  feem  to  be  in  gen- 
eral fentlble,  that  the  world  has  been  full  of 
a  deplorable  wretchednefs,  arifing  from  hu- 
man crimes.  All  are  looking  forward  to  a 
better  day.  Some  who  do  not  feem  to  haire 
much  fenfe,  of  the  power  of  religion  in  the 
heart ;  or  the  need  of  God's  fpirit  to  fandify 
the  heart ;  Aill  predicate  fuch  expeditions  oh 
the  word  of  prophecy.  Others  exped  fuch  UP 
day,  only  l)ecaufc  it  is  natural  for  men  to  hope 
better  things  than  they  have  feen  or  experien- 
ced.    The  rational  believers  in  revelation,  ex- 


INTRODUCTION.         ix 

Tpedi  a  more  glorious  ftate  on  earth,  becaufe 
they  find  promifes  of  a  general  pouring  out  of 
the  fpirit  of  God,  and  of  fuch  efFeds  as  will 
always  follow,  when  the  fpirit  is  flied  abroad  in 
his  fandlifying  influences.  But  before  fuch  a 
general  outpourmg  qf  the  fpirit  of  God  takes 
place,  much  evil  is  to  be  expected  in  the  earth 
— much  fin — much  error — and  great  mifery. 
The  righteous  Lord  will  punifh  men  by  their 
own  hands.  He  hath  already  rifen  from  his 
place,  and  is  dafhing  the  nations  one  againft 
another.  The  kings  of  the  earth  are  gathering 
together  to  the  great  battle  of  the  Lord's  ven- 
geance. The  clufters  of  the  vine  of  the  earth 
are  ripe,  and  the  blood  of  them  is  beginning 
to  run  from  the  wine  prefs  of  divine  wrath. 
The  angel  flanding  in  the  fun,  is  beginning  to 
proclaim  to  the  fowls  of  heaven,  to  come  and 
eat  th^  flefh  of  captains  and  of  mighty  men. 
The  natural  and  political  ftate  of  the  world  is 
prepared  for  fuch  an  event ;  and  while  the  wif- 
dom  of  men  will  attribute  the  fcenes  which 
are  now  opening,  to  political  caufes ;  the  faith- 
ful believer  in  God's  word  traces  them  up  to 
a  higher,  a  divine  agency,  punifhing  the  fin 
of  the  earth.  The  fame  prophecy  that  leads 
us  to  expeft  thefe  things,  alfo  affures  us  that 
while  they  are  taking  place,  men  will  not  in 
general  repent,  nor  fee  the  hand  of  God  in 
what  is  doing.  That  the  eyes  of  many  wiM  be 
more  faft  cloied  than  ever — the  truths  will  have 
many  enemies — the  friends  of  the  truth  be 
defpifed — and  a  flood  of  error  cover  mankind 
in  thick  darknefs. 

Much  hath  been  expected  from  what  is  cal- 
led  Civilization,  to  make   a   happy  ftate  ov> 


>wii        INTRODUCTION. 

theni  refpe^lability  in  forgetting  God,  and  liv- 
ing without  him  in  the  world. 

To  all  perfons  of  every  dcfcription,  who  ei* 
ther  dilbclicve  or  forget  that  God  hath  pre- 
p;ired  a  punifhment  for  the  wicked  in  another 
world,  the  following  flieets  are  dedicated ;  and 
the  writer  prays  God,  that  all  our  minds  may 
be  fo  enlightened  on  this  fubje^t  by  his  own 
Holy  Spirit,  as  to  know  that  our  fms  not  only 
diflionor  his  great  name,  and  injure  others  j 
but  expofe  our  own  fouls  toajuH  and  everlaft* 
ing  mifcry. 


T  H  E 

Do6lixnc  of  Eternal  Mifery,  Scc^ 


PART     FIRST. 

1|Sr  confidenng  this  fubjecl,  the  followmg  or- 
der will  be  obferved  : 
L  To  prove   from  the  fcriptures  the  doc- 
trine of  eternal  punifliment,  or  ^  flate  of  mifery 
from  which  ibme  men  fiiall  never  be  delivered, 

II.  To  anfwer  fome  popular  objections  to 
this  dodrine. 

III.  Strictures  on  a  late  publication  enti- 
tled Calvinifm  improved,  &c. 

IV.  A  SERIOUS  and  folemn  addrefs  to  thofe, 
who  place  their  dependence  of  future  fafety,  on 
a  belief  that  all  men  fhall  be  faved. 

I .  To  prove  from  the  fcriptures,  the  do£lrinc 
of  eternal  punifhment  or  a  flate  of  mifery  from 
which  fome  men  (hall  never  be  delivered. 

Section  i.  There  is  no  reafon  to  fuppofc 
that  the  Creator  of  the  univerfe  delights  in  mif- 
cry  fpr  its  own  fake.  The  contrary  to  this  j  and 


1 4         Eternal  Mifery  rcconctlcabk  with 

that  he  delights  in  happinefs,  and  that  his  whole 
fchcme  of  government  is  defigned  to  produce 
and  eternally  prefervc  the  greatefl  quantity  of 
happinefs,  may  be  proTed  from  revelation ; 
and  alfo  by  reafoning  from  thofe  perfections, 
"U'hicii  an  infinite  and  eternal  being  mufl:  pof- 
fefs. 

I  SHALL  not  fpend  the  time  to  prove,  that 
an  infinite  being  mufl:  ncccflarily  delight  in  hap- 
ninefs,  and  have  no  pleafure  in  mifery  for  its 
own  fake.  Thofe  who  oppofe  the  do£lrIne  of 
eternal  mifery,  will  doubtlefs  agree  with  me  in 
this  point.  One  of  their  principal  arguments 
againft  eternal  mifery,  has  been  drawn  from 
the  gocdnefs  of  God,  of  which  we  are  as  firm 
bell  t  vers  as  they  can  pretend  to  be  ;  and  we 
readily  allows  that  infinite  power  and  wifdoni 
vill  forever  prevent  any  event  happening  in  the 
nnlverfe,  which  will  lelTen  the  quantit}'  of  ho- 
linefs  and  happinefs.'  Holinefs  and  happinefs 
will  forever  go  together.  As  rational  zYt^.- 
turts  are  made,  the  greatefl  quantity  of  holi- 
nefs will  always  imply  the  greatell  quantity  of 
happinefs.  One  of  the  principal  arguments 
agalnfl  eternal  mi'ery,  has  been  drawn  from 
the  goodnef-^  and  benevoknce  of  God.  Much 
lias  been  faid  againft  the  dodrine,  as  necelfari- 
ly  implying  that  Gon  was  not  a  good  being. 
It  is  conceived  that  all  this  hath  arifen  from 
conceiving  God  fuch  a  being  as  creatures  are' — 
unable  as  they  ht  to  bring  good  out  of  evil,  and 
to  make  tternal  mifery  the  means  of  a  greater 
happiness,  than  could  ever  fake  place  without 
it.  When  men  fay  that  the  intinlte  bencvo- 
lence  of  God  forbids  eternal  mifery,  and  build 
their  arguments  on  this  maxim,  they  not  only 


ihe  Infinite  Benevolence  of  God.  15 

take  that  as  granted  which  we  deny,  but  make 
It  the  very  foundation  of  their  fuperftrudure. 
Finite  wifdom,  is  totally  incapable  of  meafur- 
ing,  the  xi'ifdom  which  is  infinite.  Human  in- 
capacity to  bring  the  greated  pofTible  good  out 
of  much  evil — much  fm — and  much  mifery,  is 
no  argument  that  an  infinite  God  cannot  do  it ; 
for  his  ways  of  working  are  as  much  above 
ours,  as  his  nature  is  more  capacious,  and  as 
the  endlefs  duration  of  eternity  exceeds  the  mo- 
mentary limits  of  time.  We  therefore  wholly 
deny  the  maxim  of  the  Univerfalifls,  that  the 
goodnefs  of  God  forbids  eternal  punifhment 
confiding  in  mifery.  When  we  view  the  flruc- 
turc  of  nature,  (and  that  any  other  ftrudure 
is  poffible  doth  not  appear,)  from  this  very 
cenfideration,  we  fuppofe  the  fcriptural  repre- 
fentation  to  be  a  true  one  ;  and  that  there  will 
be  more  happinefs  in  the  univerfe,  than  if  mif- 
ery had  never  entered  it.  Should  this  be  the 
cafe,  the  divine  benevolence  will  be  fo  far  from 
militating  againfl  the  eternal  punifhment  of 
finners,  that  it  will  furnifh  a  ftrong  argimient 
to  prove,  that  what  hath  been  the  common  un- 
derflanding  of  the  Bible  is  the  true  one. 

Sec.  2.  In  a  matter  of  this  extent,  human 
reafon  can  never  be  a  fufficient  guide.  To 
make  the  government  of  the  univerfe  the  inofc 
right  and  perfect,  it  mufl  have  regard  to  the 
whole.  It  mud:  have  a  reference  to  the  ftate 
and  condition  of  the  vaft  culledive  body — to 
the  different  orders  and  nature  of  beings,  and  to 
the  whole  extent  of  their  duration.  A  govern- 
ment adapted  to  the  private  benefit  of  a  fmall 
part,  could  not  be  called  a  good  one  for  the 
whole.    This  would  be  a  partial,  but  not  aji  im- 


1 6        Eternal  Mifery  reconclJiohlc  zbflth 

partial  government;  and  if  fome  pralfed, 
others,  with  more  caiife  might  difpraife  it.  As 
human  reafon  cannot  comprehend,  the  immenfe 
fyilem  of  creation — ihe  variety  of  created  na- 
tures which  it  embraces, nor  the  connexions  and 
influences  which  thofe  parts  have  one  on  anoth- 
er ;  it  mud  be  iinpollible  for  reafon,  without  a 
revelation,  to  determine  in  all  points  what  is  a 
good  moral  government  of  the  w^hole  ;  and 
\That  the  infmite  parent  may  and  will  do,  in 
the  treatment  of  individuals,  confident  with 
righteoufnefs.  lor  this  reafon  a  revelation  is 
Jieceflary.  There  are  many  points  which  we 
never  could  determine,  except  by  a  revelation, 
or  by  waiting  for  the  event ;  and  where  a  previ- 
ous? knowledge  of  the  event  is  defirable,  a  xeve- 
lation  from  God  becomes  abfolutely  neceifary. 
Of  this  nature  are  the  following  qutflions. 
"What  is  a  proper  penalty  of  the  moral  law, 
which  is  the  rule  both  of  right  and  happinefs 
through  the  univerfe  ?  Whether  it  be  confiflent 
vith  the  glory  of  God  and  the  good  of  the 
univerfe,  that  any  fming  creatures  fliould  be 
forgi\'en  ?  What  the  belt  manner  and  means 
of  torgivenefs  are  ?  Whether  it  bebefl:,that  all 
fmful  creatures  fhould  be  forgiven  or  only  a 
part  of  them  ?  How  long  the  probationary  pe- 
riod of  forgivencfs  fhall  continue  ?  What  the 
condition  of  forgivenefs  and  falvalion  on  the 
part  of  the  creature  fhall  be  ?  The  wife  refolu- 
tion  of  thcfc  cjuclLions,  depends  on  a  knowl- 
edge of  the  infinite  nature  ol  God  the  creator, 
lawgiver  and  governor  of  the  whole  ;  and  al- 
fo  on  a  moll  pLrfecl:  knowledge  of  the  nature 
of  the  conncdcd  univerfe.  Without  fuch  a 
knowjedge,  thefe  and  fundry  other  quellions. 


ihe  Infinite  Benevolence  of  Gon.  X  j 

caftnot  be  fafely  refolved  ;  and  it  is  a  knowl- 
edge, which  none  but  Jehovah  himfelf  either 
doth  or  ever  can  poflefs.  The  frail  man,  who 
fuppofes  himfelf  adequate  to  the  folution  of 
fuch  enquiries,  forgets  his  place  in  the  fyftem 
of  being,  and  takes  on  him  to  determine  whut 
is  much  above  his  iliare  of  wifdom. 

To  teach  us  in  thefe  things,  that  revelation 
was  ueceffary,  which  God  hath  gracioufly  giv- 
en. 

This  revelation  teaches  us  that  eternal  mif- 
cry,  confifling  in  a  feparation  from  all  good, 
and  the  fuffering  of  all  evil,  was  the  fit  penalty 
of  the  moral  law.  That  all  mankind  are  un- 
der the  condemnation  of  the  law,  and  that  if 
God  (hould  leave  them  to  everlafting  fuffcrings, 
they  would  have  no  reafon  to  complain  of  him 
as  an  unjuft:  God.  A  way  of  falvation  is  re- 
vealed through  Jesus  Christ,  and  all  men  are 
commanded  to  repent  and  turn  to  God  through 
him.  There  are  alfo  abundant  promifes,  that  all 
who  do  repent  and  come  to  God,  fhall  be  for- 
given and  delivered  from  the  wrath  that  is  to 
come  upon  the  impenitent. 

Here  the  queftion  arifes,  will  all  men  be  fa- 
ved  from  future  and  eternal  mifery,  by  the 
mediator  Jesus  Christ  ;  or  will  only  a  part  of 
men  be  brought  to  final  falvation  through 
him,  and  the  other  part  remain  in  final  impen- 
itence, and  adually  fufFer  the  eternal  puniih- 
ment   which  the   law   originally  threatened  ? 

The  univerfalifls  fuppole  that  all  men  will 

come  to  final   happinefs. — It   hath  been  the 

common  opinion  in  the  chriftian  world,  that  a 

very  great  number  will  remain  in  their  fins, 

C 


1 8         Eternal  Mifery  rcconclleabk  vAih 

and  be  forever  miferable.  To  determine  this 
point,  we  mufl  now  have  recourfe  to  divine 
revelation.  And  let  every  man  endeavour  to 
fet'l  himfclfin  the  prefence  of  God — judging 
on  a  mofl  folemn  queftion  ;  and  that  his  own 
prejudices,  and  the  wiOies  which  come  from  his 
own  pcrfonal  ftate,  will  make  no  change  in 
the  truth. 

Th£  Testimony  of  Jesus  Christ, 
Sec.  3.  It  is  natural  to  fuppofe  that  Jesui 
Christ  would  be  very  explicit  on  this  point. 
He  is  the  great  prophet,  by  whom  all  knowl- 
edge comes  from  God.  The  fpirit  of  prophecy 
is  his.  He  is  the  creator  and  the  judge  by 
whom  the  (late  of  every  creature  will  be  ap- 
pointed. He  is  the  redeemer,  through  whom 
falvation  comes  to  all  thofe  who  are  faved 
from  among  men,  and  it  muft  be  fuppofed  that 
he  knew  his  own  fcheme  of  grace,  and  the  ex- 
tent of  its  efTicacious  application  in  the  falva- 
tion of  fmners.  As  it  feems  fit  that  Jesus 
Christ  fhould  be  explicit  on  this  point,  more 
than  any  other  of  the  infpired  teachers  ;  it  ap- 
pears that  he  actually  was  fo.  The  xvii  chap- 
ter of  John  is  a  prayer,  which  Christ  made  to 
his  father,  a  fliort  feafon  before  his  fufferings 
commenced,  commending  his  church  to  the  di- 
vine keeping.  '1  his  prayer  was  made  in  «i 
mod  folemn  fituation,  and  he  continually  re- 
fers back  to  the  covenant  of  redemption  be- 
tween him  and  the  father.  It  is  predicated  up- 
on that  covenant,  and  the  bleilings  requefted 
arc  coextcnfivc  with  it.  The  whole  prayer  is 
worthy  of  being  read  as  an  argument  on  this 
point,  but  1  will  only  feled  fercral  paifages 
trom  it. 


the  Infimte  Benevolence  of  God.  19 

»  Verfe  2.  Thou  haji  given  him  power  over  all 
flejh^  that  he  Jhouldgive  eternal  life  to  as  many  as 
thou  haft  given  him, 

Verfe  6.  /  have  manifeftcd  thy  name  to  the 
men  thou  gaveft  me  out  of  the  world :  thine  they 
were^  and  thou  gaveft  them  me. 

Verfe  9.  /  pray  for  them  :  I  pray  not  for  the 
worlds  but  for  them  which  thou  ha/i  given  me  ; 
for  they  are  thine, 

Verfe  12.  Them  that  thou  gaveft  me  I  have 
kept^  and  none  of  them  is  loft  but  the  f on  of  perdi- 
tion ;   that  thefcrlptures  might  be  fulfilled, 

Verfe  14.  And  the  world  hath  hated  them^ 
hecaufe  they  are  not  of  the  worlds  even  as  I  am 
not  of  the  world, 

Verfes  20,  21.  Neither  pray  I  for  thefe 
alone ;  but  for  them  alfo  which  Jhall  believe 
^n  me  through  their  word.  That  they  all  may 
he  one  ;  as  thou  father  art  in  me^  and  I  in  thee, 
that  they  alfo  may  be  one  in  us  :  that  the  world 
may  believe  that  thou  haftfent  me, 

Verfes  25,  26.  0  righteous  father  ^the  world 
hath  not  known  thee  ;  but  I  have  known  thee^ 
and  thefe  have  known  tlxat  thou  haHfent  me. 
And  I  have  declared  unto  them  thy  name^  and 
will  declare  it ;  that  the  love  wherewith  thou 
haft  loved  me  may  be  in  them^  and  I  in  them. 

The  whole  prayer  fpeaks  the  fame  fenti- 
ments,  as  thefe  verfes  which  are  feleded ;  and 
had  Christ  ftudied  the  molt  exprefs  way  of 
contradiding  the  univerfalifts,  he  could  not 
have  done  it  more  effedually.  He  fpeaks  di- 
redly  to  the  father,  and  in  prayer,  thf  mod  fol- 
emn  manner  of  addrefs.  He  brings  into  view 
the  covenant  of  redemption  between  the  father 
and  the  fon  j  and  the  origin  of  redeeming  and 


20  Eternal  Mi/cry  reconcikabk  with 

faving  grace  in  the  counfcis  of  the  deity.  He 
evidently  ipeaks  of  men  as  divided  into  two 
da  ills  ;  thole  who»n  the  father  had  given  him  ; 
and  the  world.  The  world  here  cannot  mean 
the  inanimate  creation,  for  he  faith  that  the 
world  hatcth  thoic  whom  the  father  had  given 
him.  lie  prays  for  all  thofe  whom  the  father 
had  given  him  ;  but  cxprcfsly  fays,  that  he  doth 
not  pray  or  intercede  for  tlie  world.  Jie  wa& 
praying  in  the  prefence  of  his  difciples,  and 
confidtTod  them  as  rcprefenting  his  earthly 
cluirch  ;  and  laith,  that  of  thofe  whom  the  fa- 
ther  had  given  him,  he  had  loft  none,  but  the 
fon  of  perdition  his  betrayer.  He  was  loit, 
becaufe  the  father  had  never  given  him  to 
Christ.  This  fentiment  corrcfponds  with 
what  Christ  fays  oi  him  in  another  place, 
that  it  would  have  been  better  for  that  man,  if 
he  had  never  been  born. 

From  this  reprefcntation  of  our  blefTed 
Saviour,  it  appears,  that  in  the  covenant 
of  redemption  which  determined  the  num* 
bcr  of  thofe  to  be  faved  ;  fome  were  giv- 
en to  Christ  as  his  fpiritual  feed, and  none  of 
them  fliall  be  loft  ;  and  fome  were  not  givea 
to  him  in  this  itiiii^  and  are  called  the  world. 
He  does  not  even  intercede  for  the  world,  for 
they  liate  him  and  his  people.  They  are  nev- 
er to  be  one  in  a  Ipiritual  fenfe  with  his  father 
and  him  ;  nor  to  be  in  the  fame  place  with 
Christ,  nor  fee  the  glory  which  the  father 
hath  given  him  ;  and  of  courfe  they  mult  be  left 
to  lutler  the  wages  oi  iin,  and  be  feparated  from 
tlic  holy  picfcnct  of  Gou. 

Ip  there    be  any,  who  are    not    given  to 
twRii»T  as  the  ^t^at  head  of  the  redeemed 


ibi  Infinite  Benevolence  of  God,  21 

church,  and  whom  he  doth  not  confider  as  be- 
longing to  him,  and  for  whom  he  doth  not  pray; 
they  mud  certainly  be  miferable,  for  their  fms 
mufl  make  them  fo,  and  there  is  no  fandificaT. 
tion  encouraged.  Common  fenfe  doth  not  fee 
how  the  fon  of  God  could  exprefs  himfelf  as 
he  hath  done  in  this  chapter,  if  he  fuppofed 
that  all  men  were  to  be  faved  by  his  mediation 
and  atonement.  The  faviour  always  made  ufe 
of  the  moil  dignified  plainnefs  and  folemnity 
in  all  his  word^,  and  fuch  a  mode  of  expreff- 
ion,  in  folemn  prayer  to  God,  could  not  be 
defigned  to  terrify  man  ;  but  was  an  affection- 
ate fupplication,  grounded  on  the  covenaat 
between  him  and  his  father,  praying  that  God 
would  keep  by  his  mighty  power  thofe  who 
were  appointed  unto  iaivation.  God  had  al- 
ready given  him  power  over  all  flefh,  and  put 
tlie  government  of  the  world  into  his  hands  \ 
that  he  might  be  able  to  fave  his  chofen  peo- 
ple ;  and  he  here  fupplicates  the  divine  co-op- 
eration, in  bringing  them  to  glory. 

Sec.  4.  The  queflion  whether  all  men 
Aall  be  iaved,  is  exprefsly  refolved  by  Jesus 
Christ,  in  fo  plain  a  manner,  that  it  feems 
ft  range  any  who  profefe  to  believe  the  holy 
icriptures  fliould  doubt  the  event.  It  is  in  the 
xiii  chapter  of  Luke  from  the  23d  to  the  3Dtfa 
verfe. 

Then /aid  one  unto  him,  Loj^d,  are  there  few 
ihat  be  faved  ?  And  he  f aid  unto  them^Jirive  to 
tnter  in  at  ihejirait  gate :  for  manj^  I  fay  unto 
you^  fhall  feek  to  enter  in^  and  fhall  not  be  able. 
When  once  the  mafier  of  the  honfe  is  rifen  uf^  and 
hath  /hut  to  the  door^  and  ye  begin  tofiand  with- 
euij  and  to  kmck  at  the  door^  f^png^  Lori^ 


2^         Eternal  Mi/ery  reconcileable  with 

LoRD^  open  to  us  :  and  he  Jhall  anfioer  and  fay 
unto  you^  I  know  you  not  whence  you  an  :  Then 
/ball  ye  bc^in  to  fay  ^  we  have  eaten  and  drunk  in 
ihy  prefence^  and  thou  hafi  taught  in  ourflreets. 
But  he  jhall  fayy  I  tell  you,  I  know  you  not  whence 
ye  are  ;  depart  from  me^  all  ye  workers  of  ini- 
quity. There  Jhall  be  weeping  and  gnajhing  of 
teeth,  when  ye  /ball  fee  Abraham,  and  Jfaac,  ahd 
yacob,  and  all  the  prophets  in  the  kingdom  of  Go  ly, 
and  you  yourfelves  thrujt  out» 

It  doth  not  appear  that  the  enquirer  had 
any  idea  ot  the  falvation  of  all  men.  His 
queflion  was,  Are  there  few  that  befaved?  It 
might  be  mere  curiofity  which  propofed  the 
queilion  ;  but  it  is  more  probable  that  his  mo- 
live  was  the  fame,  as  now  moves  many  enqui- 
rers, whether  all  men  will  be  faved  ?  and  that 
if  he  had  found  very  many  fhould  be  favcd,  he 
would  have  improved  it  as  an  excufc  for  de- 
laying repentance.  Christ  did  not  inform 
him,  whether  few  or  many  fhould  be  faved ; 
but  allured  him  that  fome  fhould  not  be  faved. 
He  evaded  the  queftion  propofed  ;  and  an- 
fwertd  that  which  is  the  matter  of  prcfent  dif- 
cuffion.  Strive  to  enter  in  at  the /ir ait  gate,  for 
vwny  /hall  ftck  to  enter  in  and /hall  not  be  able* 
It  is  a  matter  of  no  concern  to  thee,  whether 
many  or  few  be  faved.  A  knowledpre  of  this 
will  not  help  any  one  in  working  out  his  own 
falvation,  and  it  is  reierved  as  one  of  the  fecrets 
ot  the  divine  counfcl ;  but  it  highly  concerns 
you  to  know,  that  inimy  fliall  never  enter  into 
the  kingdom  of  God.  Many  lliall  never  be 
faved,  and  fome  of  them  fliall  be  perfons  who 
entertain  no  confidcrable  doubt  of  their  fafe 
ftatL.     They  had  eaten  and  drank  in  Chrwt's 


ihe  Infinite  Benevolence  of  God,  23 

prefence,  and  he  had  taught  in  their  ftrcets. 
They  had  made  ufe  of  Christ's  ordinances. 
They  fuppofed  themfelves  not  only  well  inftiud- 
cd  but  very  fate,  and  on  thefe  grounds,  they 
had  a  much  fairer  pretence  of  hoping,  than  the 
very  uncertain  one  that  all  men  ihall  be  faved* 
Still  Christ  will  tell  them,  /  know  you  not 
whence  you  are^  depart  from  me  ye  workers  of 
iniquity.  The  flate  into  which  his  mighty  pow- 
er will  caufe  them  to  depart,  he  defcribes  by 
weeping  and  gnafhing  of  teeth,  and  being  calt 
out  of  the  kingdom  of  God  where  Abraham 
and  the  prophets  and  good  people  are.  A 
moft  lively  defcription  of  extreme  mifery.  A 
very  fimilar  defcription  to  the  above  is  found 
inMatt.  vii.  21 — 23. 

Sec.  5.  Several  of  Christ's  parables  feem 
to  be  fpoken  on  purpofe  to  place  this  fubjeft 
beyond  all  doubt.  Particularly  the  parables 
of  the  tares  and  of  the  net^  which  Christ  hini- 
felf  explained.  Thefe  with  a  number  of  oth- 
er parables,  are  in  the  xiii.  chapter  of  Matthc\v. 
The  kingdom  of  Heaven,  and  the  kingdom  of 
God,  appear  to  be  phrafes  of  firailar  import  in 
many  of  Christ's  difcourfes.  They  fome- 
times  mean  the  future  kingdom  of  glory ;  and 
at  other  times  the  kingdom  of  his  vifible  church 
in  this  world.  In  this  chapter  it  appears  that 
by  the  kingdom  of  Heaven  is  meant,  the  vifible 
church  ftatc  on  earth. 

The  parable  of  the  tares  is  as  follow? — The 
kingdom  of  Heaven  is  like  unto  a  man  which  fow' 
ed  good  feed  in  his  field :  but  while  menflept  the 
enemy  came  and  fowcd  tares  among  the  wheat y 
and  went  his  way.  But  when  the  blade  was 
fprung  vp^  and  brought  forth  fruity  then  appeared 


24         Eternal  Mifery  reconcile  able  with 

the  tares  aJfo,  So  the  fcrv ants  of  the  houfeholder 
came<y  and  /aid  unto  him^  fir,  did  not  thou  form 
^od  feed  in  thy  field  ;  from  whence  then  hath  H 
tares  ?  He  faid  unto  them,  an  enemy  hath  done 
this*  The  fervants  fiud  unto  him,  wilt  thou  then 
that  lie  ^0  and  gather  them  up  ?  But  he  faid,  nay^ 
lejl,  'while  ye  gather  up  the  tares,  ye  root  up  alfo 
the  wheat  with  them.  Let  both  grow  together 
until  the  harvefl  j  and  in  the  time  of  harvefl 
I  will  fay  to  the  reapers,  gather  ye  together 
firfl  the  tares,  and  bind  them  in  bundles  to  burn 
tbcnx ;  but  gather  the  wheat  into  my  barn. 

To  prevent  all    pollibility   that  the  parable 
fliould  be  explained  away,  or  mifunderftood, 
our  Saviour  explained  it  in  the  following  words, 
he  that  foweth  the  good  feed,  is  the  f on  of  man  ; 
the  feld  is  the  id  or  Id ;  the  good  feed  are  the 
children   cf  the  kingdom,   but  the  tares    are  the 
children  of  the  wicked  one  ;  the  enemy  ihatfowed 
them,  is  the  devil  ;  the  harvefi  is  the  end  of  the 
world ;  and  the  reapers   are  the  angels*      As 
therefore,  the  tares  arc  gathered  and  burnt  in  the 
fire  ;  fo  jhall  it  be  in  the  end  of  the  Werld.     The 
fc     '^      '^  Jljall  fend  forth  his  angels,  and  they 
/..     ^       1.T  cut  of  his  kingdo7n  all  things  that  of^ 
fend,  and  them  which  do  iniquity ;  and  fh all  cafi 
tl  a  furnace  of  fire  ;  there  Jhall  be  waiU 

;a.^  ^'lajhirg  of  teeth.  Then  jhall  the  righteous 
fhinc  forth  as  the  fun  in  the  kingdom  of  their  fa* 
thcr.  Who  hath  cars  to  hear,  let  him  hear.  That 
by  the  children  of  the  wicked  one  are  meant, 
wicked  and  finfal  men  ;  we  learn  from  what 
Christ  told  the  Jews,  John  viii.  44.  Te  are 
cf  your  father  the  devil,  and  the  lujls  of  your  fa- 
ther ye  will  do,  Alfo  from  1  John  iii.  8.  He 
tf    '  "  :'A  fin  is  of  the  devil ;  for  the  devil 

Ji       •     ,  -hi  beginning. 


the  Infinite  Benevolence  of  God.  25 

The  parable  of  the  net  is  in  the  fame  chapter. 
Again^  the  kingdom  of  Heaven  />  like  unto  a  net^ 
that  was  caji  into  thefea^  and  gathered  of  every 
kind :  which,  when  it  wasfull^  they  drew  to  jborey 
and  fat  down^  and  gathered  the  good  into  vejfels, 
but  cajl  the  bad  away.  Which  Christ  thus  ex- 
plained. 5o  jhall  it  be  at  the  end  of  the  world ; 
the  angels  [hall  come  forth ^  and  fever  the  wicked 
from  among  the  juji,  and  Jhall  cajl  them  into  the 
furnace  of  fire  r  there  Jhall  be  wailing  and  gnaj}j^ 
ing  of  teeth.  A  man  the  beft  acquainted  with 
the  powers  of  language,  could  not  exprefs  in  a 
more  definite  and  clear  manner  the  following 
truths.  That  when  the  prefent  earthly  ftate  of 
things  ceafes,  there  will  be  a  day  of  judgment. 
That  men  will  then  be  divided  into  two  claffes, 
the  good  and  the  bad ;  and  that  the  bad  will  go 
into  a  ftate  of  mifery,  which  he  defcribes  by 
weeping,  by  wailing,  by  gnafhing  of  the  teeth,  by 
being  fhut  out  of  the  kingdom  of  God,  and  fep- 
arated  from  Abraham  and  the  prophets,  and 
other  good  people,  who  fhall  fliine  forth  as  the 
fun  in  the  kingdom  of  their  father.  Language 
cannot  exprefs  any  thing,  if  thefe  truths  are  not 
exprefTed.  If  all  the  univerfalifts  in  the  world, 
with  the  moft  critical  knowledge  of  the  powers 
of  language,  fhould  attempt  to  exprefs  the  pro- 
pofition,  that  all  men  will  be  faved  \  they  could 
not  do  it  in  more  definite  and  pointed  language, 
than  Jesus  Christ  hath  exprefl'ed  the  contrary 
propofition,  that  at  the  day  of  judgment  men 
(hall  be  feparated,  and  part  of  them  go  into  a  ftate 
of  the  moft  extreme  mifery.  A  mifery  which  is 
pidured  to  us  by  the  ftrongeft  expreflions,  which 
the  nature  of  our  prefent  ftate  will  admit  us  to 
underftand^  and  all  this  is  faid  by  Jesus 
D 


a  6  Eternal  Mifery  reconcile  able  with 

Christ  in  explaining  his  own  parables,  in  order 
to  accommodate  them  to  the  underflanding  of 
every  man. 

.  Sec.  6.  It  is  ordered  by  the  wifdom  of  God, 
that  we  (hould  have  an  explanation  of  the  fore* 
going  parables  ot  the  tares  and  the  net,  by  Je- 
sus Christ  himfelf,  in  fuch  language  as  can- 
not be  mifunderftood  by  any  unprejudiced  mind- 
As  a  great  number  of  Christ's  parables  convey 
the  fame  truth  on  this  fubje£l,  it  was  wifely  or- 
dered that  two  of  them  fliould  be  explained  by 
his  own  mouth,  and  this  ferves  as  a  motl  certain 
key  for  underflanding  the  others.  The  parable 
of  the  marriage  of  the  king's  fon  is  to  the  fame 
purpofe.  It  is  in  Matt.  xxii.  from  the  beginning 
to  the  14th  verfe.  The  fix  firfl  verfes  repre- 
fent  the  gofpel  offer  made  to  the  Jews,  and  their 
rejeclion-  of  it.  The  yth  verfe  reprefents  the 
deftruclion  of  their  nation  and  city.  From  the 
8th  to  the  loth  verfe  is  defcribed  the  calling  of 

the  Gentiles. At  the  eleventh  verfe  begins  a 

mod  folemn  reprefentation.  All  before  this 
had  been  done  by  the  miniftration  of  fervants,but 
here  the  king  himfelf  appears  to  fit  in  folemn 
judgment' 

And  when  the  hi Ji^  came  in  to  fee  the  guefts^  he 
fa  IV  there  a  man  which  had  not  on  a  wedding  gar-- 
nient :  and  he  faith  unto  bim,  friend^  how  cameft 
thou  in  hither^  not  having  a  iijedding  garment  ? 
and  he  was  f pee  chiefs.  Then  fa  id  t/je  king  to  the 
Jervants^  bind  him  hand  and  foot  ^  mid  take  him 
awajy  and  cafl  him  into  cuter  darkncfs  :  there Jhall 
he  weepirg  and  gnajhing  of  teeth.  For  many  are 
called',  but  few  are  chofen. 

Till-  following  truths  are  reprefentcd  by  this 
parable.  That  loine  are  called  who  are  not 
cbofcn.     That  at  rfie  ead  of  the  probationary 


the  htfinlie  Benevolence  of  God.  27 

ftate,when  the  good  and  bad  are  gathered  by  the 
miniftration  of  fervants  ;  the  king  himfelf,  God 
himfelf  will  come.  All  ihall  pafs  under  his  in- 
fpedion  and  judgment.  Some  ihall  be  found 
without  a  wedding  garment,  or  dellitute  of  the 
qualifications  for  entering  into  the  marriage  fup- 
per  of  the  lamb*  The  marriage  fupper  of  the 
lamb  is  a  well  known  fcriptural  emblem  of  the 
bleflednefs  of  Heaven.  Thefe  guilty  perfbns 
will  be  fpeechlefs.  They  will  have  no  excufe  to 
make  before  their  judge.  The  king  will  order 
them  to  be  bound,  taken  away  from  him,  and 
caft  into  outer  darknefs,  where  is  weeping  and 
gnafhing  of  teeth.  Here  this  parable  leaves 
them,  as  do  all  the  other  reprefentations  of 
Christ  on  the  fame  fubje^l,  in  outer  darknefs 
and  extreme  forrow.  Who  can  bring  them 
from  the  place  and  (late  in  which  the  judge  hath 
left  them  ?  They  are  unworthy,  and  are  call 
out  from  the  marriage  feaft  ;  and  if  that  feaft  is 
to  be  an  eternal  one,  as  none  will  probably  deny, 
their  mifery  muft  be  eternal. 

Sec.  7.  The  xxv.  chapter  of  Matthew  is 
wholly  on  this  fubjeft,  containing  the  parables 
of  the  ten  virgins ;  of  the  talents;  andadefcrip- 
tion  of  the  day  of  judgment. 

In  the  firft  of  thefe  parables  all  are  called  vir- 
gins, for  it  is  a  defcription  of  the  profefTors  of 
religion.  But  it  is  faid,  five  of  them  were  foolifh. 
It  is  w^ll  known  that  in  the  holy  fcriptures,  fools, 
folly  and  fooliftmefs ;  mean  finners,  fin  and  un- 
holinefs ;  and  that  wifdom  when  afcribed  to  men, 
means  true  grace  or  holinefs.  Part  of  thefe  vir- 
gins were  foolifli,  or  unholy  profefTors.  They 
all  had  the  lamp  of  profeffion.  The  wife  had 
oil  in  their  lamps  ;  that  is,  the  anointing  or  fanc- 
tification  of  the  fpirit.    The  unholy  profefTors 


28  Eternal  Mifery  rccoiuUcable  with 

had  no  oil — no  anointing  from  the  fpirit  of  Gor># 
While  the  bridcproom  tarried  they  all  (lumber- 
ed and  flept.  The  fincere  and  hypocritical  pro- 
feflbrs  lived  too  much  alike,  though  there  wafc 
an  eflential  difference  in  the  flate  of  their  hearts. 
If  the  wife  virgins  had  lived  in  the  manner  they 
ought  to  have  done,  it  wouW  probably  have  giv- 
en  convidion  to  the  foolifh,  that  they  were  in  a 
very  unfafe  (late  ;  and  if  chriflians  now  conduc- 
ed in  all  refpecls  as  they  ought  to  de,  it  would 
go  further  to  convince  Univerfalifls,  than  all  that 
can  be  written  for  their  warning.  At  an  unex- 
peded  time  the  bridegroom  came.  Whether 
•u'c  undcrftand  this  to  be  God's  coming  in  death 
or  to  the  final  judgment,  is  immaterial  to  the 
prefent  point.  When  he  came  the  difference 
between  holy  and  unholy  perfons  appeared.  The 
unholy  could  not  bear  the  meeting.  They  were 
i>ot  prepared,  for  they  had  no  grace.  Their  for- 
mer hopes  and  expeflations  were  of  no  avaiL 
Their  confcicnces  being  now  awakened  would 
not  fuller  them  to  plead  that  all  the  virgins  arc 
to  be  favcd  ;  and  while  in  their  own  fmful  way, 
they  were  preparing,  the  wife  entered.  Mark 
the  event !  The  doors  were  fliut,  and  to  their 
pleading  for  entrance,  God  anfwered,  I  know 
you  not.  Can  any  reprefcntation  more  folemn- 
ly  defcribe,  the  unhappy  end  of  fome  men  ? 
7'hey  are  fhut  out  from  God,  and  he  doth  not 
know  them  as  his.  'inhere  are  no  earthly  events 
to  which  fuchdefcriptions  as  thefe  can  poflibly  ap- 
ply,and  the  wife  Saviour  of  the  world  either  fpakc 
without  any  meaning,  or  they  muft  be  applied  to 
the  clohng  of  men's  probationary  (late  on  earth, 
and  the  eternal  confequcnces  that  enfue. 

Next  follows  the  parable  of  the  talents,  from 
thei4th  tothejothverfc.   In  this  parable  the  dif* 


ihe  Injinitc  Benevolence  of  God,  29 

fercnt  abilities  of  men  to  ferve  God,  and  their 
different  opportunities  and  advantages  for  falva- 
tion,  are  compared  to  the  different  number  of 
talents  which  a  Lord  gave  to  his  fervants,  be- 
fore he  travelled  into  a  far  country.  Thefe  fer- 
vants made  a  different  improvement.  The  firfl 
and  fecond  doubled  their  number  of  talents. 
When  the  Lord,  after  a  long  time,  returned  and 
called  them  all  to  an  account,  the  faithful  fer- 
vants received  his  approbation.  Well  done^  thou 
good  and  faithful  few  ant  ^  thou  hafl  been  faithful 
over  afezv  things^  I  will  7nake  thee  ruler  over  ma- 
ny things^  enter  thou  into  ihe  joy  of  thy  Lord.  But 
the  flothful  fervant  is  defcribed  as  hiding  his  tal- 
ent in  the  earth  ;  he  made  no  gain  for  Heaven 
with  it,  but  buried  himfelf  up  in  a  worldly  and 
fenfual  life.  He  called  God  unreafonable  in 
the  requirements  of  a  religious  life,  and  his  lord 
condemned  him  on  this  very  principle  ;  that  he 
had  knowledge  of  his  duty  and  what  would  be 
required  of  him.  So  that  his  flothfulnefs  could 
not  be  imputed  to  ignorance,  but  to  a  fmful  dif- 
affe£tion  of  heart.  And  his  fentence  was,  Cajl 
ye  the  unprofitable  fervant  into  outer  darknefs :  there 
fhall  he  weeping  and  gnafhing  of  teeth. 

These  parables  of  the  virgins,  and  of  the  tal- 
ents are  in  themfelves  plain ;  but  left  they  ihould 
be  perverted  and  mifapplied  by  men  who  do  not 
love  the  truth,  Christ  proceeded  to  give  a  moft 
folemn  defcription  of  the  procefs  and  iffue  of  the 
final  day  of  judgment ;  and  this  defcription  may 
be  confidered  as  an  explanation  of  thefe  parables, 
in  the  plaineft  language  ;  and  Ihewing  that  they 
applied  to  the  confummation  of  men's  ftate  of 
probation. 

When  the  f on  of  man  fhall  come  in  his  glory  ^  and 
all  the  holy  angels  with  him,  thenjhall  he  fit  upon 


30  Eternal  Mi/ery  reconcileable  with 

the  throne  of  his  glory.  And  before  him  Ihall  he 
gat  bend  all  nations^  and  he  (ball  fepar  ate  them  »ne 
from  another^  as  a  ffjcpherd  divideth  his  ihcep^from 
the  goats  :  yind  he  ILallfct  the  fJjccp  on  his  right 
hand^  but  the  goats  on  the  Irft.  Then  jhall  the 
king  fay  unto  them  on  his  right  hand^  come  ye  bkffcd 
of  my  father^  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world.  For  I  was  an 
hungered^  and  ye  gave  me  meat :  I  was  ihirfly,  and 
ye  gave  me  drink  :  1  was  a  fir  anger  ^  and  ye  took 
me  in  :  naked  ^  and  ye  chat  he  d  me  :  I  was  Jick,  and 
ye  vifited  me  :  I  was  tn  prifon^  and  ye  came  unt9 
ftic*  Then  Jhall  the  righteous  anfwer  him,  faying^ 
LoRD^  IV  hen  faw  we  thee  an  hungered,  and  fed 
thee  ?  or  thirfiy,  and  gave  thee  drinks  When  faw 
lie  thee  a  fir  anger,  and  teok  thee  in  ?  or  naked y 
end  cleat  bed  thee  ?  or  when  faw  we  thee  fick,  or 
in  prfon^  and  came  unto  thee  ?  And  the  king  Jhall 
cnfwer,  and  fay  unto  them^  Verily,  1  fay  unto  you^ 
in  as  much  as  ye  have  done  it  unto  one  of  the  Itafi  of 
*thefe  my  brethren,  ye  have  done  it  unto  me%  Then 
fhall  he  fay  alfo  unto  them  on  the  left  hand^  depart 
from  me,  ye  curfed,  into  ever lajimg fire,  prepared 
for  the  devil  and  his  angels.  For  I  was  an  hun- 
gered,  and  ye  gave  me  no  meat :  /  was  thirfiy,  and 
ye  ^ave  me  no  drink  :  I  was  a  fr anger  and  ye  took 
file  not  in  :  naked,  and  ye  cloathed  me  not :  ftck^ 
and  in  prifon,  and  ye  vifited  me  not.  Then  Jhall 
they  alfoanj'wer  him,  faying.  Lord  when  faw  we  thee 
an  hungered,  or  a  ihirji,  or  a Ji ranger,  or  naked,  or 
ftck,  or  in  prifon,  and  did  not  minijier  unto  thee  / 
Then  /hall  he  anfwer  them^faying.  Verily,  I  fay  unt$ 
you,  in  as  much  as  ye  did  it  not  to  one  of  the  leaji  of 
thefcy  ye  did  it  not  to  me.  And  thefe  Jhall  go  a-ujay 
into  evcrlaJUngpuniJlment :  but  the  righteous  ijit$ 
iije  eternal. 


'  the  Injiniie  Benevolence  of  God*  ^  i 

'  The  words  tranflated  everlafting  and  eternal 
in  the  laft  verfe,  are  exprefled  by  the  fame  Greek 
word  in  the  original,  and  whatever  duration 
of  bleflednefs,  the  righteous  have  ;  the  fame  dura-* 
tion  of  mifery  is  declared  concerning  the  wicked. 
Taking  this  chapter  in  connexion,  the  fol- 
lowing things  appear  to  be  exprefled  by  Jesus 
Christ.  That  there  is  a  day  of  judgment, 
when  all  nations  lliall  come  before  him.  Among 
them  he  will  find  two  kinds  of  perfons.  Firft, 
his  fheep  ;  the  wife  virgins,  and  thofe  who  have 
faithfully  improved  their  abilities  and  advanta- 
ges for  the  glory  of  God  and  good  of  mankind, 
in  all  the  works  of  humanity  and  righteoufnefs. 
Thefe  fhall  enter  into  the  wedding  before  the 
door  is  fhut.  The  judge  will  call  them  good 
and  faithful  fervants  ;  invite  them  into  the  joy 
of  their  Lord  ;  make  them  rulers  over  many 
things  ;  and  give  them  a  kingdom  prepared  for 
them  before  the  foundation  of  the  world,  where 

they  fhall  enjoy  Ufe  eternal. The  fecond  kind 

of  perfons  he  calls  foolifh  virgins.  They  are 
finful  and  unholy  profeflbrs,  who  have  none  of 
the  oil  of  grace  that  is  given  by  the  fpirit  of  God 
—unprofitable  fervants — perfons  who  do  not 
improve  their  talents  for  God  and  another 
world,  but  hide  them  in  the  fenfuality,  wick- 
cdnefs  and  vices  of  earth  ;  denying  the  right- 
eoufnefs of  God  and  the  reafonablenefs  of  reli- 
gion, and  defying  the  juftice  of  thatpunifhment 
which  the  Lord  threatens  to  execute  on  his  re- 
turn. Their  character  is  expreiVed  by  that  of 
goats,  compared  v/ith  fheep  ;  and  as  perfons  6t^' 
titute  of  humanity  and  righteoufnefs  in  their 
treatment  of  mankind  ;  and  their  end  is  that 
they  are  fhut  out  from  the  bridegroom,  and  the 
door  is  dofed  that  they  cannot  enter.    To  their 


32  Eternal  Mi/ery  re-conciUablc  with 

call,  God  will  anfwer  1  know  you  not.  That 
which  thc-y  feemed  to  have  through  the  reflraints 
of  divine  power  is  taken  from  them,  fo  that  their 
finful  hearts  appear  in  all  their  enormity.  They 
are  bound  hand  and  foot,  and  cad  into  outer 
darkncfs,  where  is  gnafhing  of  teeth.  They 
go  into  everlalling  punifhment,  in  everlafting  fire 
prepared  for  the  devil  and  his  angels.  All  this 
is  faidby  Christ  himfelf  whois  to  be  the  judge, 
and  could  he  have  told  in  plainer  terms  the 
awful  end  of  the  wicked  ? 

Sec.  8.  The  greatefl  part  of  our  modem 
Univcrfalills,  fuppofe  that  the  happinefs  of  all 
men  commences  at  death.  But  how  is  this  con- 
fident with  Christ's  reprefentation  of  the  rich 
man  and  Lazarus,  in  the  xvi  chapter  of  Luke. 
Thv'  rich  man  fared  fumptuoully,  and  lived  and 
died  a  fmncr,  and  in  hell  he  lift  up  his  eyes  be- 
ing  in  torment.  Lazarus  alfo  died  and  was 
carried  by  angels  to  Abraham's  bofom.  Abra- 
ham's bolbm  was  a  name  uled  by  the  Jews,  for 
the  place  and  Hate  of  bleflednefs  aher  death, 
llie  tormented  finner  requeued  that  Lazarus 
might  be  fcnt  to  dip  the  tip  of  his  finger  in  wa- 
ter and  cool  his  tongue.  Abraham's  anfwer 
was,  remember  that  thou  in  thy  life  time  receivedji 
thy  good  things  ;  and  likewife  Lazarus  evil  things  ; 
but  now  he  is  eomforted^  and  thou  art  tormented ; 
and  be/ides  all  this^  between  us  and  you  there  is  a 
great  gulf  fixed :  fo  that  they  whieh  would  pafsfrom 
hence  to  you^  cannot ;  neither  can  they  pafs  to  us^  that 
would  cefue  from  thence.  Here  Christ  rcpre- 
fcnts  fome  men  as  going  into  torment  at  death, 
and  being  denied  all  favor — as  having  received 
their  fhare  of  good  things — and  that  there  could 
be  no  palling  between  Heaven  and  them — and 
if  that  gult  could    not  be   palled    their    niifery 


the  Infinite  Benevolence  of  God,  33 

xnuft  be  without  end.  Sundry  other  parables  of 
Christ  teach  the  fame  truth  as  thefe  which  we 
have  confidered.  The  method  of  inftructing  by 
fuch  parables  as  Christ  ufed,  is  fufficiently  plain 
to  give  the  fulled  convidion,  to  thofe  minds  which 
candidly  wifh  for  truth.  It  perfuafively  gains  the 
attention  to  fubjeds,  on  which  men  do  not  like 
to  meditate ;  and  unites  the  advantages,  of  draw- 
ing on  the  reader  or  hearer,  by  the  charms  of  a 
ftory,  and  of  a  folemn  addrefs  to  the  confcience 
on  fubjeds  of  infinite  importance. 

Sec.  9.  Having  noticed  the  parables  of 
Christ,  we  will  now  attend  to  various  other  tef- 
timonies  of  his  on  this  point.  In  a  converfation 
with  the  Jews,  recorded  John  viii.  21  to  24  he 
lays  I  I  go  my  way^  and  ye  Jhall  feek  me,  andjhall 
die  in  your  fms  :  whether  I  go,  ye  cannot  come* 
Then /aid  the  Jews,  will  he  kill  himfelfi  becaufe 
he  faith  y  lahether  I  go,  ye  cannot  conw.  And  he f aid 
unto  them,  ye  are  from  beneath  ;  lam  from  above  : 
ye  are  of  this  world ;  /  am  not  of  this  world,  I 
faid  therefore  unto  you,  that  ye  Jhall  die  in  your  fins  : 
for  if  ye  believe  not  that  I  am  he,  ye  Jhall  die  in  your 
fins.  The  natural  meaning  of  thefe  words  is 
this  ;  that  death  would  have  no  purifying  effed 
upon  them,  and  that  they  fhould  go  out  of  the 
world  and  remain  in  a  (inful  ftate^  He  fays  ex- 
prefsly,  ye  Jhall  die  in  your  fins,  that  is  with  your 
fms  upon  you ;  unpurified  and  unfandified,  and 
where  I  go  ye  cannot  come,  Christ  went  to  heav- 
en ;  but  they  could  not  come  there,  and  were  ex* 
eluded  from  the  place,  where  all  the  redeemed 
fhall  fee  the  glory  which  the  father  hath  given 
him.  He  prays  the  father  that  all  thofe  who 
were  given  to  him  might  be  with  him,  where  he 
is ;  and  he  here  fays,  theje  are  fome  who  never 
can  be  with  him  \  the  confequence  is  plain. 

£ 


34  Fjcrnal  Mifery  rcconcileahh  ivith 

Jesus  CiiiRn-rcafl:  out  devils  by  the  fpirit  cf 
God.  On  a  certain  occafion,  the  Jews  charged 
him  with  calling  them  out,  by  Beelzebub  the 
prince  of  devils.  Upon  which  Christ  faid-. 
Matt.  xii.  31^  32.  Ail  manner  of  fin  and  blafphe^ 
my  /hall  be  forgiven  urrto  men  :  hut  the  blafphemy 
ogaiufl  the  Holy  Ghofi  fhall  not  be  forgiven  unto 
men.  And  whcfocver  fpcaketh  a  word  againfl  the 
fon  cf  man^  it  /hull  be  forgiven  him  ;  but  ivhcfoever 
fpcaketh  againfl  the  Holy  Ghofl^  it  fl:all  not  be  for^ 
^ivenj.nm^  neither  in  this  world;  neither  in  the 
world  to  come.  Mark  iii.  29.  He  thatjhall  blaf 
phe me  againfl  the  Holy  Ghofl^  hath  never forgivenefs\ 
but  is  in  danger  of  eternal  damnation,  Luke  xii. 
I  o.  Unto  him  that  blafphemeth  againfl  the  Holy 
Gho/}^  it  Jball  not  be  forgiven.  Here  fs  Christy's 
moft:  exprefs  tellimony,  that  there  are  fins  which 
fhall  never  be  forgiven.  They  cannot  be  forgiv- 
en in  this  world,  and  he  adds,  neither  in  the  world 
to  comcy  to  give  emphafis  to  the  awful  truth. 

'J  HAT  thefe  words  of  our  Saviour  meant  a 
punilhment  and  mi  (cry,  which  fliail  never  come 
to  an  end,  may  be  argued  from  the  nature  of  the 
gofpcl  fchcme  of  recovery.  Thofe  who  thrnk 
that  it  is  a  refieflion  on  the  fufficiency  of  Christ's 
atonement,  to  fuppofe  any  fins  unpardonable, 
ought  to  confider  from  whence  their  unpardona- 
blcnefs  doth  arife.  It  is  not  from  the  greatnefs 
of  thofe  fins  compared  with  other  fms  ;  nor  from 
any  want  of  fufficiency  in  the  atonement  of 
Christ.  The  Holy  S]^irit  hath  his  own  part 
in  the  work  of  falvation,  and  without  his  awake- 
ning, convincing  and  fan^ifying  operation,  men 
will  never  be  faved.  They  will  refill  truth  and 
duty  and  continue  in  unhoiinefs.  The  fm  of  the 
Jews,  was  their  denying  the  work  of  the  Holy 
Spirit  by  whom  Christ  cafl  out  devils';  andaf- 
cribing  the  cUcvl  to  the  fpirit  of  devils,     Deny- 


*the  Infiniie  Benevolence  of  God.  35 

ing  the  work  of  the  Holy  Ghoft,  and  refifting  his 
influences  in  fuch  a  manner  as  grieves  him  to  de- 
part, and  to  fay  he  will  never  act  upon  the  mind 
again,  is  an  unpardonable  fm. .  The  unpardona- 
blenefs  of  the  fm  does  not,  in  flridnefs,  arife 
from  its  greatnefs  compared  with  other  fms  ^ 
neither  from  the  atonement  of  Christ  being. 
infufEcient  to  pardon  fms  of  fuch  magnitude  ; 
but  from  a  caufe  entirely  different.  No  fmners 
can  be  pardoned  without  fandtification,  and  the 
a6lion  of  the  divine  fpirit  leading  them  10  believe 
in  Christ,  and  preparing  them  for  heaven.  If 
any  fmners  have  fo  treated  the  fpirit  of  God, 
that  in  infinite  wifdom  and  righteoufnefs  he  hath 
determined  to  leave  them  to  themfelves ;  they 
are  at,  certainly  and, as  eternally  in  an  unpardon- 
able condition^  as  they  would  be,  if  no  faviour 
had  been  provided.-  - 

The  words  of  our  Saviour  under  confideration, 
ar^  therefore,  not  only  a  teftimony  for  the  eter- 
nal punifhment  of  fome  fmners  ;  but  alfo  a  fol- 
emn  warning,  that  they  bring  not  themfelves  into 
that  ftate,  by\refi{ling  the  influences,  and  denying 
the  work  of  the  Holy  Ghoft.  Many,  doubtlefs, 
have  committed  unpardonable  fm  ;  and  we  mufl 
(Exped  to  find  fuch  perfons,  among  thofe,  who,  af- 
tqr  having  been  often  warned  and  had  many  con- 
vidions,  are  now  funk  down  into  deep  lecurity, 
■and  think  nothing  of  another  world.  Thofe  who 
againll  fufficient  evidence,  deny  the  chriiHan  fcrip. 
tures,  that  were  given  by  the  infpiration  of  the 
fpirit ;  or  divide  them,  receiving  part  and  re- 
jeding  part,  in  accommodation  to  their  own  wifh- 
es  ;  or  pervert  them  to  eftablilh  opinions  which 
arecontrary  to  the  general  fcheme  of  God's  truth, 
are  fmning  diredly  againft  the  Holy  Ghoft.  The 
fpirit  of  God  hath  left  them — they  are  given 
up  to  their  own  iivir^to  Jirong  delufwi^  to  believe  a 


36  Eternal  Mi/ery  rcconcileable  with 

licy   that  they  might  be  damnedy   becaufe  they  had 
f  lea  fur  e  in  unrighteoufnefs. 

Sec.  10.  Matt.  V.  22.  Butwhofoever  Jhallfay^ 
thou  fool ^ftj all  be  in  danger  of  hell  Jire.  Could 
Christ  fay  this  with  truth,  if  he  knew  that  there 
is  no  hell  fire,  and  that  all  men  iliall  be  faved  ? 
MatU  X.  28.  Fear  not  them  which  kill  the  body ^  but 
are  not  able  to  kill  the  foul;  but  rather  fear  hint 
which  is  able  to  deft  ray  both  foul  and  body  in  helU 
33d.  Vcrfe.  Whofocver  Jhall  deny  me  before  mint 
him  will  J  alfo  deny  before  my  father  which  is  in 
Heaven, — Matt.  xvi.  25,  26.  For  whofoever  will 
fave  his  life^fhall  lofe  it  ;  and  whofoever  will  hfc 
his  life  for  my  fake ^  fhall  find  it.  For  what  is  a 
man  profitea^  if  he  fhall  gain  the  whole  worlds  and 
lofe  himfelf? 

In  the  i8th  chapter  of  Matthew  he  defcribes 
the  fearful  end  of  the  unmerciful  fervant,  who 
had  been  forgiven  by  his  lord,  and  then  fays, 
fo  Jhall  my  heavenly  father  do  unto  you^  if  ye  from 
your  hearts  forgive  not  every  one  his  brother  their 
trefpaffis.  Would  the  fon  of  God  have  given 
this  defcription,  unlefs  there  be  fuch  an  end  to 
which fome  men  (liall  come? — Matt.xxiii.  13— 
2  5,  Woe  unto  you,  fcribes,  Fharifees,  hypocrites  ; 
for  yefhut  up  the  kingdom  of  heaven  again fl  men  ; 
for  ye  neither  go  in  yourf elves,  neither  fuffer  ye 
them  that  are  entering,  to  go  in.  For  ye  devour 
widows  houfes,  and  for  a  pretense  make  long  pray* 
ers  ;  therefore  ye  fjoll  receive  the  greater  damna* 
tiott,  for  ye  compafsfea  and  land  to  make  one  profe^ 
lytt,  and  when  be  is  made,  y€  make  him  twofold 
Viore  a  child  of  hell  than  yourf elves,  Verfc  '^y 
Z'e  fcrpents,  ye  generation  of  vipers,  how  can  ye  efw 
cape  the  damnation  of  hell i*  Mark  viii.  38.  Who^ 
fonrr  therefore  jhall  be  ajhamcd  of  me  and  of  nty 
words,  in  this  adulterous  and  finful  generation  ;  if 
him  alfo  Jhall  the  fon  of  man  be  ajbam/ed^  when  he 


mbe  Jnfoiite  Benevolence  of  Cod,  yj 

€6nieth  in  the  glory  of  his  father^  with  the  holy  an^ 
gels. — Mark  ix.  43 — 48.  If  thy  hand  of-end  thee^ 
cut  it  off\  it  is  better  for  thee  to  enter  into  life  maimed^ 
iban  having  two  hands  tv  go  into  helly  into  the  fire 
that  never  fhall  he  quenched  :  where  their  worm 
dieth,  not^  find  the  fire  is  not  quenched*  Coul4 
Christ  have  faid  in  more  plain  words  that  thef« 
is  a  future  punifhment  prepared  For  them,  who 
will  not  part  with  their  favorite  fms  and  luftsj-r-^ 
Mark  xvi.  15,  16.  Go  ye  into  qll' the  world^ ^nd 
preach  the  gofpel  to  every  creature y  he  that  belicv^ 
eth  and  is  baptized^  JJjall  be  faved  \  but  he  thut 
believeth  not  fhall  he  damned.'^^LukQ  vi.  ^4.;  IVo 
unto  you  that  are  rich  :  for  ye  have  received  your 
confolation.  With  what  propriety  could  a  Wq 
be  pronounced  on  thofe  who  abound  in  the 
bleffings  of  this  world,  or  could  it  be  faid  that 
they  have  received  their  confolation,  if  there  be 
not  a  ftatc  of  future  mifery  where  thofe  who 
have  ufed  their  riches  in  a  wrong  manner,  fhall 
be  punifhed  ? — Luke  xiii.  3.  Epccept  ye  repent^ 
ye  fhall  all  likewife  perilh.  Doth  not  this  imply 
that  fome  fhall  not  repent,  and  adually  perifh?~ 
Lukexiv.  27^  Whofoever.doth  not  bear  his  crofs^ 
and  come  after  me,  cannot  be  my  difciple.  Can 
thofe  who  are  not  Christ^s  difciples  be  faved  i 
—John  v.  28,  29.  For  the  hour  is  coming,  in 
which  all  that  are  in  the  graves  fhall  hear  his 
voice,  and  come  forth  ;  they  that  have  done  good 
to  the  refurredion  of  life  ;  and  they  that  have  done 
evil,  to  the  refurrehion  of  damnation.'^oh.i^  xv.  6. 
If  a  man  abide  not  in  me,  he  is  c aft'  forth  as  a 
branch,  and  is  withered  ;  and  men  gather  them^ 
and  cafi  them  into  the  fire,  and  they  are  burned* 

Sec.  II.  The  whole  fcheme  of  dodrine  taught 
by  Christ,  ftrongiy  implies  future  and  eternal 
mifery ;  and  in  his  difcourfes,  there  are  innume- 
jrabk  allufions  to  the  final  condemnation  and  mif. 


38  Eternal  Mi/try  reconclUable  with 

erable  ftate  of  finners  in  another  world.  '  H^ 
fpeaks  of  thofe  who  have  once  reformed  and 
backniden,  as  in  a  defperate  condition  ;  for  they 
tiike  to  themfelvcs  feven  other  fpirits  more  wicked 
'than  themfelves,  and  their  laft  ftateis  worfe  than 
^{xtir  firit.  He  draws  a  compaiifon,  between  the 
^t^ndeiTjnation  of  different  finners  at  the  day  of 
5^d^nient ;  as  Tyre,  Sidon,  Sodom,  Gornorrha, 
and  the  cities  wherein  his  mifrhty  works  were 
tloftc ;  telling  us  it  (hould  be  more  tolerable  lof 
fome  than  others,  plainly  intimating  a  flate  of 
Tnifer^  to^l  of  them; — He  fpeaks  of  thofe  who 
build- fen  a  fandy^  foundation,  and  of  a  time  of 
temped  when  they  (hall  be  overwhelmed  in  de- 
ilrudion. — ^^He  fays  with  what  judgment  ye  judge, 
ye  fliall  be  judged  ;  and  with  what  meafure  ye 
^ete,  -it  fhall  be  meted  to  you  ag-ain.  Many  of 
^n  evil  character  appear  to  go  out  of  the  world 
jWithoiit  repentance,-  muff  they  not  fuffer  hereaf- 
ter for  the  fulfilment  of  fuch  threatnings  ?  He 
-fpeaks  of  the  devil  as  taking  the  word  out  of 
men's  "hearts,  left  they  (hould  be  faved  ;  does  not 
this  imply  thAf  fome  (hall  nor  be  faved  ?  Thofe 
whoput  their  hand  to  theplough  ami  lookback  are 
nor  fit  for  the  kingdom^  of  God. — He  tells  us  that 
thofe whoarenotbornagaincannot  feethekingdom 
t)f  God. — That  he  that  believcth  not  tlie  fon  (half 
not  fee  life. — He  fpealcs  of  thofe  who  are  indark- 
tiefs,  and  hate  the  light,  and  this  is  their  condem- 
nation ;  of  thofe  who  hate  both  him  and  his  fa- 
ther ;  of  thofe  who  do  not  and  will  not  receive 
liim  ;  of  many  fins  in  which  men  appear  to  con- 
tinue, which  are  inconfillent  with  falvation. — He 
defcribes  two  charaders  ;  men  of  different  tem- 
pers and  in  different  interefts,  who  have  different 
pleafiires  and  are  coming  to  different  ends. 

I  HE  dodrine  of  a  future  punifhment  is  either 
^xprefsly   afferted,  or  mofl    (Irongly   implied  in 


the  Infinite  Benevokfici  ofGdn.  j^ 

'alrtiofl' every  difcourfe  of  our  Saviour  which  is  on 
record ^  and  it  feemed  to  be  a  main  defigh  with 
him  to  inculcate  it.  The  defcription  of  this  mif- 
ery  is  exprefled  by  a  vafl  variety  of  words,  an^ 
expreilitons,  denoting  perpetuity  without  end,  as 
much  as  language  can  do  it. — Eternal — everlafti 
itlg^— 'the  worm  which  dieth  not — the  fire  which 
is  not  quenched — »fhall  not  fee  life — cannot  be 
faved — ihall  not  be  forgiven — with  innumerable 
other  modes  of  expreflion,  denoting  interminable 
wretchednefs. 

Through  all  his  difcourfes  he  reprefents  this 
life  as  the  time  of  trial,  and  the  only  feafon  in 
■which  there  is  an  offer  of  grace ;  and  fpeaks  of 
death  as  ending  this  feafon  ;  and  of  the  final  judg- 
ment as  fixing  men  in  a  ftate  of  retribution.  In 
all  that  he  fays  concerning  future  events,  and  the 
nature  of  that  world  from  which  he  came,  and 
to  which  he  was  going  ;  there  is  not  a  fingle  hint 
of  any  change  in  men's  condition,  after  it  is 
once  fixed. — Many  have  been  charged  with 
dwelling  too  much  on  the  terrors  of  future  mife* 
Ty';'  but  on  faithfully  examining  the  four  evangel- 
ifts,  who  have  written  a  hiftory  of  Christ's  life 
and  dodrines  ;  it  will  appear,  that  he  did  it  more 
abundantly  than  any  who  have  miniftered  in  his 
name.  It  was  fit  he  fliould  do  it ;  for  he  came 
from  the  invifible  world,  and  could  have  no  un- 
juft  ideas  concerning  it.  It  was  all  in  his  view. 
All  men  are  in  his  hands.  The  grace  which  faves 
was  purchafed  and  is  applied  by  his  fpirit.  He  is  the 
judge,  and  will  appoint  to  every  foul  its  eternal 
condition.  So  that  thewitnefs  of  Jesus  Christ 
on  this  point,  may  be  efleemed  conclufive  ;  and 
it  muft  be  ftrong  evidence  indeed  to  overturn 
what  he  hath  fo  fully  eflablifhed.  But  to  fhow 
that  there  is  an  agreement  of  fentiment  on  this 
point,  we  will  confidcr  what  is  faid  by  the  other 
infpired  teachers.  i 


40  Eternal  Mifery  reconcilcabU  with 

Sec.  12.  The  testimony  op  John  the  bap- 
tist, recorded  by  Matthew  and  Luke,  in  Mat.  iii. 
and  Luke  iii.  O  generation  of  vipers  who  hath 
warned  you  to  fie e  from  the  wrath  to  come,-^ 
And  new  alfo  the  ax  is  laid  to  the  root  of  the 
trees  ;  therefore  every  tree  that  bringeth  not  forth 
good  fruity  is  hewn  down  and  cafl  into  the  fire, 
-^h^hofe  fan  is  in  his  hand^  and  he  will  thor* 
oughly  purge  his  floor ^  and  gather  his  wheat  int9 
the  garner ;  but  he  will  burn  up  the  chaff  with 
unquenchable  fire,  Iftherebeno  wrath  to  come; 
if  there  be  no  trees  to  be  hewn  down  and  call 
into  the  fire  ;  if  there  is  to  be  no  feparation  be- 
tween the  wheat  and  the  chaff ;  how  can  fuch 
addreffes  as  thefe  be  either  proper  or  honefl  ? 

If,  as  feme  Univerfalills  have  attempted  to 
evade  fuch  paflages  as  thefe,  it  fhould  be  faid  \ 
the  chaff  means  Tins,  feparated  from  the  finner, 
and  thefe  fms  are  eternally  tormented  ;  it  is  re- 
quefted  they  would  give  a  defcription  of  a  fm> 
that  is  feparated  from  the  fmner,  and  placed  in  a 
flate  of  mifery.  A  lie  is  a  fm.  Stealing  is  a 
fin.  Who  ever  conceived  of  a  lie  put  into  the 
(locks,  or  of  a  theft  tied  to  the  whipping  pofl  ; 
and  the  liar  and  thief  themfelves  efcaping.  The 
very  idea  is  almoll  too  abfurd  to  remark  upon* 
That  men  will  always  be  found,  abfurd  enough 
to  teach  whatever  the  world  will  patiently  and 
ferioully  hear,  is  to  be  expcdled  ;  but  that  a 
congregation  of  rational  beings,  fhould  calmly 
hear  fuch  abfurdities  in  nature,  and  not  feel  de- 
graded by  their  fituation,  is  ftrange  indeed ! ! ! 

Sec.  13.  Testimony  of  Peter  the  Apob- 
TLE.  I  Peter  iii.  19,  20.  By  which  he  went 
alfd  and  preached  to  the  fpirits  inprifon;  which  fome^ 
time  were  difobedient^  when  once  the  Ung  fuffering 
of  God  waited  in  the  days  of  Noah.  The  Apoftlc 
is  here  fpeaking  of  the   means  of  grace,  which 


iHfc  Infinite  Benevolence  of  Com*  41 

were  ufed  with  thofe  ancient  finners  in  the  days 
of  Noah ;  when  God  bare  long  and  warned  them, 
the  whole  time  the  ark  was  building,  and  they 
repented  not.  Why  are  they  now  called  fpirits 
in  prifon,  unlefs  they  are  confined  for  a  public 
Irial  and  punilhment  ? — i  Peter  iv.  17,  18.  For 
the  time  is  come  that  judgment  muji  begin  at  the 
houfe  of  God  ;  and  if  it  fir  ^  begin  at  us,  whatjball 
the  end  be  of  them  that  obey  not  the  gofpel  of  God  ? 
And  if  the  righteous  fcarcely  be  favedy  where  (hall 
the  ungodly  and  ftnner  appear  ?  Can  there  be  ^ 
more  clear  implication  than  this  is,  that  the  un- 
godly and  fmner  will  not  be  faved  ? 

The  whole  of  the  fecond  chapter  of  Peter's  fe- 
cond  epiflle,  might  pertinently  be  quoted,  to  provet 
future  and  eternal  punifliment.  I  will  only  recite 
afewvcrfes.  Verfe  lil.  l^^ho  privily  fh all  bring 
in  damnable  hcrejies,  even  denying  the  Lord  that 
bought  them,  and  bring  upon  themf elves  fwift  def* 
truhion.  Verfes  3,  4,  5.  And  through  covetoufnefs 
fhall  they,  with  feigned  words,  make  merchandife  of 
you  :  whofe  judgment  now  of  a  long  time  lingeretk 
not,  and  their  damnation  Jlumbereth  not.  For  if 
God  [pared  not  the  angels  that  finned,  hut  cafl  them 
down  to  hell,  and  delivered  them  into  chains  ofdark* 
nefs,  to  be  referved  unto  judgment.  Andfpared  not 
.  the  old  world,  but  faved  Noah  the  eighth  perfon. 

These  lafl  words,  explain  what  is  meant  by 
the  fpirits  in  prifon,  mentioned  in  the  firfl  epiille* 
They  are  the  impenitent  finners  of  the  antedilu- 
vian world,  delivered  unto  darknefs,  and  referved 
in  chains  with  the  fining  angels,  to  the  fame  pun- 
ifliment. Verfe  9.  The  Lord  knoweth  how  to  de^ 
liver  the  godly  out  of  temptation,  and  to  referve  the 
unjuft  to  the  day  of  judgment  to  be  punijhed.  Verfe 
12.  But  thefe,  as  natural  brute  be  a/is,  made  to  he 
taken  and  dejroyed^fpeak  evil  of  the  things  which 
T 


42  Eternal  Mi/cry  reconcile  able  "juith 

they  underjland  not^  andJJmll  utterly  peri/h  in  their 
cwn  corruption,  Verfe  1 7.  Theft  are  wells  without 
water ^  clouds  that  are  carried  with  a  temp:Jt  ;  to 
whom  the  mijl  ofdarknefs  is  referved  fortvcr.  The 
Avhole  chapter  when  read  in  connection,  will  ap- 
pear more  lorcibly  to  allert  the  doctrine  oi  eter- 
nal punifhment,  than  chcfc  verfes  can  when  de- 
tached by  themfelvcs. 

The  third  chapter  is  remarkable  in  many  ref- 
pedts.  This  fecond  epjlle^  beloved^  1  now  write 
unto  ycu  ;  in  both  which  Ijiir  up  your  pure  minds 
by  way  of  remembrance  :  that  ye  may  be  mifidful  of 
the  words  which  were  fpokt  n  before  by  the  holy 
prophets^  and  of  the  commandment  of  us  the  apofiles 
of  the  Lord  and  Saviour  :  knowing  this  firfl^  that 
there  [hall  come  in  the  lafi  daysfccffcrs^  walking  af- 
ter their  own  lufls^  andjaying^  where  is  the  promife 
of  his  corning  ?  for  fine e  the  fathers  fell  ajlc^p^  all 
things  continue  as  they  were  from  the  beginning  of 
the  creation.  For  this  they  willingly  are  ignorant  §fy 
that  by  the  word  of  God  the  heavens  were  of  old, 
and  the  earth  flanding  out  of  the  water  ^  and  in  the 
water  :  whereby  the  world  that  then  was,  being 
overflowed  with  water,  perijled  :  but  the  heavens 
and  the  earth  which  are  now,  by  the  fame  word  are 
kept  injlore,  refervcd  unto  fire  againft  the  day  of 
judgnu  ht,  and  perdition  of  ungodly  men.  But,  be- 
loved,  be  not  ignorant  of  this  one  thing,  that  one  day 
is  with  the  Lord  as  a  thoufand  years,  and  a  thou* 
fand years  as  one  day,  The  Lord  is  not  flack  con- 
cernitig  his  promife,  asfomc  men  count  fldcknefs  ;  but 
is  longfujfering  to  us-ward,  net  willing  that  any 
Jhould perijh,  but  that  all  Jhould  come  to  repentance. 
But  the  day  of  the  Lord  will  come  as  a  ihiif  in  the 
night ;  in  the  which  the  heavens  fhall  pafs  away 
with  a  great  noife,  and  the  elements  fl)all  melt  with 
fervent  heat,  the  earth  alfo,  and  the  works  that  are 
thtrein.jluU   be   burnt    up,      Seeing  then  that  all 


the  Injiniie  BencuoUnce  of  God,  43 

ihe/e  thitigs  (hall  he  dijjohed^  what  manner  ofperfons 
vughtye  to  be  in  all  holy  converfation  and  godlinefs  ; 
looking  for  and  hajling  unto  the  coming  of  the  day  of 
GoD^  wherein  the  heavens^  being  onfre^Jhall  be  dif 
foived^  and  the  elements  ffoall  ?nelt  with  fervtnt  heat? 
J>ieverthelefs  ^  we^  according  to  his  promife^  look  for 
new  heavens^  and  a  new  earthy  wherein  dwelleth 
right eoufnefs.  Wherefore^  beloved^  fe^^^g  ^^^^^  y^ 
look  for  fuch  thi?2gs,  be  diligent  that  ye  may  be  found 
of  him  in  peace ^  without  fpot^  and  blamelefs  :  and 
account  that  the  lon^fujfering  of  our  Lord  is  falva* 
tion  ;  even  as  our  beloved  brother  Paid  alfo^  accor- 
ding  to  the  wifdom  given  unto  hifii,  hath  written 
unto  you  ;  as  alfo  in  all  his  epiflles^  [peaking  in  them 
of  thefe  things  :  in  which  are  fome  things  hard  to  be 
underfiood^  which  they  that  are  unlearned  and  un- 
Jlable  wrefi^  as  they  do  alfo  the  other  fcriptures^  un- 
to their  own  defirudion*  Te^  therefore,  belevedy 
feeing  ye  know  thefe  things  before,  beware  lefl  ye 
alfo,  being  led  anjoay  with  the  error  of  the  wicked, 
fall  from  your  own  fteadfajlnefs.  In  this  chapter, 
he  exhorts  the  brethren  to  attend  to  the  things 
written  by  the  holy  prophets,  and  not  forget  what 
God  hath  denounced.  He  warns  the  church, 
that  in  the  lafl:  days  fliall  come  fcoffers,  walking 
in  their  own  lufts,  and  in  the  pride  of  human 
reafon,  who  (hall  call  in  queftion  the  truth  of 
what  God  hath  threatened.  They  fhall  fay, 
where  is  the  promife  of  his  coming,  for  fince 
the  fathers  fell  afleep  all  things  remain  as  they 
were  ?  Where  is  this  punifhment  of  fin,  that 
hath  been  fo  long  threatened  ?  We  do  not  feel 
it  ;  we  will  not  believe  it.  And  he  fays  they 
willingly  are  ignorant,  both  of  the  ancient  and 
future  punifhment  of  the  ungodly.  They  call 
the  fcripture  hiftory  of  ancient  punifhments,  and 
the  threatening  of  wrath  to  come,  incredible. 
Hf  afTerts,   that  as  it  is  a  fad,   the  earth  and 


44  Eternal  Mifcry  reconcikable  with 

its  inhabitants  were  once  deflroyed  by  water  ;  fa 
the  vifible  heavens  and  earth  that  now  are,  arc 
referved  for  a  fecond  deftruclion  by  fire. — That 
this  fhall  be  at  the  day  of  judc^ment,  which  is  the 
day  of  thfe  perdition,  the  perifhing  or  deftruclion 
of  ungodly  men.  He  then  tells  them,  that  this 
delay  of  God  in  punilhinc;,  is  not  through  llack- 
nefs  and  irrefolution  ;  and  that  it  affords  no  room 
for  Tinners  to  hope  they  fball  efcape  with  impu- 
nity ;  but  is  to  (how  his  lenity,  and  give  them 
an  opportunity  for  repentance  ;  that  they  may 
appear  exceedingly  fmful  and  juftly  condemned. 
They  are  Hot  impenitent  for  want  of  time  to  re- 
pent, nor  for  want  of  warning  ;  but  having  time 
enough,  continue  in  fm,  becaufe  they  love  it ;  and 
fpend  the  feafon  allotted  for  repentance,  in  en- 
deavouring to  difpute  God  out  of  his  threatened 
judgments.  He  alfo  fays  that  notwithflanding 
this  infidelity  concerning  future  punifhment,  the 
day  of  the  Lord  will  come  as  a  thief  in  the  nighty 
in  nvhich  the  Heavens  fhall  pafs  away  with  a  great 
ttoif  y  and  the  Elements  fhall  melt  itith  fervent  heat^ 
end  the  earth  alfo  and  the  things  that  are  therein 
fhall  be  burnt  up.  This  is  the  time  of  the  perdi* 
tion  of  ungodly  men  ;  when  their  compleat  pun« 
ifhment  in  body  and  foul  fhall  take  place.— Aftef 
this  the  apoftle,  from  the  i  ith  to  the  15th  verfe, 
gives  an  exhortation  of  warning  and  confolation 
to  chriilians,  That  in  expedaiion  of  thefe  things, 
they  (hould  watch  in  all  hoh  ccnverfation  and  god" 
linefs^  looking  for  and  holding  themfelves  in  read* 
incfs,  for  the  coming  of  the  day  of  God  ;  and  left 
they  (hould  be  terrified  by  the  awful  truths  he 
liad  been  dating,  tells  them,  that  chriltians  may 
look  for  new  heavens  and  a  new  earth  wherein 
dwelleth  righteoufnefs,  in  the  place  of  the  old 
heavens  and  earth,  which  are  referred  unto  fire 
for  the  deRrutUoa  of  ungodly  men.     The  15th 


tl^  Infinite  Benevolence  of  OoD*  45 

and  1 6th  verfes  of  this  chapter  are  very  remark- 
able, and  have  not  been  underftood  by  many 
chriftians.  The  words  are,thefe,  i'ven  as  our  he* 
loved  brother  Paul  alfo^  according  to  the  iiifdom 
given  unto  him^  hath  written  unto  you  ;  as  aifo  in 
all  his  epijiles^  /peaking  in  them  of  theje  things :  in 
which  are  fome  things  hard  to  be  undcrfiood^  which 
they  that  are  unlearned  and  unfiahle  wreji^  as  they 
do  alfo  the  other  fcriptures^  unto  their  own  dejiruc- 
tion.  On  thefe  fmgular  words  of  Peter  many 
remarks  have  been  made.  Infidels  have  pleafed 
themfelves  that  Peter  was  at  variance  with  Paul, 
or  did  not  underlland  his  writings ;  and  many 
chriftians,  hardly  knew  how  to  reconcile  the  re- 
prefentation  with  pure  friendfhip.  The  beauty 
and  propriety  of  Peter's  defcription,  could  not 
be  feen,  until  the  events  to  which  it  related  took 
place.  He  is  defcribing  the  herefies  of  the  laft 
days  ;  which  arc  the  days  in  which  we  now  live. 
He  afferts  the  dodlrine  of  future  and  eternal 
punifhment ;  he  defcribcs  the  charaQ:er  of  fome 
who  fhould  fall  into  the  error  of  denying  that 
punifhment ;  and  goes  fo  far  as  to  fay,  that  they 
would  appeal  much  to  the  writings  of  Paul  as  a 
proef  of  their  errors.  It  is  a  well  known  fad, 
that  many  Univerfalifts,  in  fupport  of  their  fcheme, 
fo  far  as  they  depend  on  holy  fcripture  for  proof, 
appeal  mut  h  to  the  writings  of  Paul.  Take  away 
his  writings,  and  it  is  prefumed  many  of  them 
will  allow,  that  in  all  the  remainder  there  is  little 
evidence  for  their  opinion.*  Peter  under  the  in- 
fpiration  of  the  blefled   fpirit,  forefaw  that  thii 

*  Dodlor  Chauncey,  a  Univerfalift  writer,  takes  almoft  the 
whole  of  his  fcripture  proof  from  the  writings  of  Paul.  Thii 
work  of  Dr.  Chauncey  hath  been  learnedly  refuted,  by  Dr.  Jon- 
athan Edwards,  both  on  the  principlcB  of  rcafon,  and  by  the 
teftimony  of  revelation.  Dr.  Edward's  reply  to  Dr.  Chauncey, 
IB  reconnmended  to  the  perufal  of  thofe  who  wiflj  to  be  thor« 
«ugbly  acquainted  witb  this  fubjcA. 


45  Eternal  Mi/cry  rect>nciUabIc.untb 

\i'ould  be  the  cafe,  and  prcdicled  the  event.  He 
did  not  mean  to  rtfled  on  his  beloved  brother 
Paul  ;  but  to  vindicate  his  charader,  and  leave 
a  public  warning  that  his  writings  would  be  per- 
verted, to  fupport  the  very  error  we  are  nowcon- 
fuieiing.  He  fays  that  there  are  fome  things  in 
Paul's  writings  hard  to  be  underflood,  being  writ- 
ten in  the  deepnefs  of  that  wifdom  given  unto 
him,  and  tha:  unlearned  and  unftablc  men  would 
wrelt  them  to  their  own  deftrudion.  Could  there 
be  a  more  exact  prophetic  defcription  of  the  pref- 
en.t  dav  ?  and  doth  not  this  warning  given  by 
Peter,  furniih  great  occafion  to  fufped,  that  thofe 
paflages  in  the  writings  of  Paul,  \vhich  have  been 
adduced  to  prove  the  doclrine  of  Univerfal  Sal- 
vation, are  totally  mifapplied,  and  mifunderflood 
by  thofe  who  make  this  ufe  of  them.  And  ought 
not  fuch  perfons,  bebre  they  determine  pofitive- 
ly,  to  paufe  and  enquire,  whether  they  are  not 
cither  unliable,  or  unlearned  in  the  true  fcripturc 
fcheme.  How  admirable  is  the  wifdom  and  plen- 
itude of  divine  infpiration,  and  what  a  full  proof 
of  tae  omnifcience  of  that  holy  fpirit^  who  guided 
all  the  facred  writers,  thus  to  give  a  warning  by 
one  of  them,  of  the  mifufe  that  would  be  made 
©f  the  writings  of  another. 

SfcC.  12.  Testimony  of  Paul  the  Apos- 
TLE. — -Epistle  to  the  Romans.  This  epiftlc 
hath  generally  been  cfteemed  an  intricate 
part  of  the  facred  writings.  It  contains  much 
truth  brought  inta  a  fhort  compafs,  and  conncd- 
cd  by  a  train  of  reafoning,  that  cannot  be  under- 
ftood  without  the  clofe  attention  and  (ludy  of  the 
reader.  Arid  few  readers  have  either  patience, 
or  a  difpofition  for  this.  Great  ufe  of  the  Kpif- 
tle,  hath  therefore  been  made  by  errorids  of  vari- 
ous denominations.     '1  hey  have  detached  certain 


the  Infini'ie  Benevolence  of  God.  47 

paflages,  and  applied  them  to  their  ownpurpofe ; 
but  we  know,  that  particular  paflages  detached 
from  a  conneded  train  of  reafoning,  and  viewed 
by  themfelves,  give  very  little  light  on  any  fub- 
jed,  and  they  may  be  improved  diredly  oppofite 
./to  the  intention  of  the  writer. 

All  the  writings  of  Paul  abound  with  this 
kind  of  reafoning,  which  makes  them  difficult  to 
be  underftood,  and  expofes  them  to  be  mifappli- 
ed,  by  the  unlearned  and  unflable,  as  Peter  hath 
forewarned.  In  the  Epiftle  to  the  Romans,  the 
final  rejection  and  punifliment  of  fome  men,  is 
both  plainly  exprefled,  and  neceflarily  implied  in 
other  truths,  whi-  h  are  fundamental  pillars  in  his 
fcheme  of  dcdrine.  One  principal  defign  of  the 
apoftle,  was  to  explain  the  nature,  manner,  and 
efFedls  of  the  chriftian  juftification  by  faith  in 
Christ  ;  and  alfo  to  delcribe  the  charader,  of 
thofe  who  are  juftified.  The  general  plan  of  the 
Epiftle,  is  this.  He,  in  the  firfl  place,  defcribes 
the  utterly  fmful,  guilty  and  condemned  Hate  of 
mankind  by  the  law.  He  gives  a  view  of  the  fin 
and  guilt  of  the  Gentile  nations ;  and  recites 
proofs  from  the  Old  Teltament,  which  were  the 
Jewifh  fcriptures ;  that  the  Jews  alfo  were  all 
guilty.  It  feems  to  be  his  defign  in  the  fecond 
chapter,  to  convince  thofe  who  had  the  Jewilh 
fcriptures,  and  who  were  as  much  under  a  dif- 
penfation  of  grace,  as  members  of  the  chriftian 
church  now  are,  that  without  a  holy  obedience 
through  faith  in  Christ,  they  are  expofed  to 
damnation.  In  this  chapter  we  find  the  follow- 
ing words,  j^nd  thinkejl  thou  this^  0  fna?!^  ihat 
judgeji  them  which  do  fuch  things^  and  docji  the 
fame^  that  thoujhalt  efcape  the  judgment  of  Gob  ^ 
Or  defpifeft  thou  the  riches  of  his  geodnefs^  andfor^ 
bearancey  and  lojigfuffering  ;  nut  knowing  that  tb€ 


48  Eternal  Mlfsry  reconcUeabk  with 

goodnefs  of  God  leadeih  thee  to  repentance  ^  Buf^ 
after  thy  hardmfs  and  impenitent  hearty  treafurejl 
up  unto  thyfefitrath  againfi  the  day  of  wrath ^  and 
revelation  of  the  righteous  judgment  of  God  ;  who 
tuill  render  to  every  man  according  to  his  deeds  :  to 
them,  who  by  patient  continuance  in  well-doings  feek 
for  glory s  and  honor ^  and  immortality ^  he  will  ren- 
der eternal  life  ;  but  unto  them  that  are  contentious^ 
and  do  not  obey  the  truths  but  obey  un right eoufnefs^ 
he  will  render  indignation  and  wrath^  tribulation 
find  anguijh^  upon  every  foul  of  man  that  doeth  evily 
ofthejiwjirjtsandalfothe  Gentile, 

He  afterwards  fpeaks  of  thofe,  who  having  fin- 
ned without  a  written  law,  (hall  perifh  without  a 
written  law ;  and  of  thofe,  who  having  finned 
\eith  a  written  law,  (liall  be  judged  by  the  written 
law.  Alfo  he  fays,  that  the  Gentiles  who  have  not 
a  written  law,  are  a  law  unto  themfelves.  Their 
coufciences  (hall  accufe  or  excufe,  in  the  day  when 
Gc:D  (hall  judge  the  fecrets  of  men  by  Jesus 
Christ.  Is  not  all  this  explicit  enough,  that 
there  is  a  day  of  wrath,  and  revelation  and  of  the 
righteous  judgment  of  God  ?  that  to  fome  tribu- 
lation and  anguifh  will  be  rendered  ?  that  the 
light  or  law  ot  nature,  is  fufficient  to  juftifv  God 
in  doing  this  ?  and  that  it  will  be  in  the  day  when 
the  fecrets  of  men  are  judged  by  Jesus  Christ. 

In  the  latter  part  of  the  third,  and  through  the 
whole  of  the  fourth  chapter,  he  defcribes  the 
righteoufnefs  of  faith  in  Jesus  Christ,  by  which 
fmners  are  pardoned  and  juftified.  He  goes  back 
to  Abraham,  who  is  called  the  father  of  the  faith- 
ful, whether  they  be  Jews  or  Gentiles,  and  de- 
fcribes how  faith  was  efficacious  in  him,  and  in 
all  his  fpiritual  feed.  In  the  5th  chapter,  he  de- 
fcribes the  benefits  that  come  to  the  believer 
through  faith,  and  Ihows  that  he  gains  more  by  hi# 


-the  Infimie  Benevolence  of  God.  49 

connexion  with  Christ  the  fecond  Adam,  than 
Jie  loft  by  the  apoftacy  of  the  firft  Adam.* 

The  Apoftle  having  fpoken  in  ftrong  terms 
of  the  abounding  benefits  of  grace,  and  knowing 
how  apt  men  are  to  deceive  themfelves  into  fecu- 
rity,  becai;feGoD  is  merciful ;  in  the  6th  and  7th 
chapters,  fhows  the  neceflity  of  holinefs  or  fan£lifi- 
cation,  as  evidence  that  we  have  any  benefit  from 
the  abounding,  grace  of  the  gofpel,  either  for  time 
or  eternity.  Verfe  ift.  What  jh  all  we  fay  then  ^/h  all 
ue  continue  in  fin  that  grace  may  abound?  that  is, 
fliall  we  remain  eafy  in  unholinefs,  or  think  that 
we  ourfelvcs,  or  that  all  men  fhall  be  faved,  becaufe 
God's  grace  abounds  in  Jesus?  To  the  queftion 
he  gives  a  long  anfwer.  It  begins  in  thefe  words. 
Verfe  2d.  How  fhall  we  that  are  dead  to  fin  live 
any  longer  therein  ?  The  meaning  of  which  is  ;  the 
perfons  who  have  any  right  to  this  abounding 
grace,  are  mortified  to  fin,  and  do  not  wifh  to 
live  in  it,  and  if  they  appear  to  love  fin,  it  fhows 
that  whatever  the  abounding  of  grace  be,  it  doth 
not  belong  to  them.  They  have  been  baptized  i?i^ 
to  Christ's  deaths  as  an  emblem  of  their  being 
dead  to  fin,  and  if  fincere  in  this,  fo  as  to  entitle 
them  to -the  promife  of  grace,  will  walk  in  new-* 
nefs  of  life  ^  and  henceforth  not  ferve  fin.  Verfe  1 3. 
Tield  yourf elves  unto  God^  as  thofe  that  are  alive 
from  the  dead,  Verfe  1 6.  Kyiow  yc  not  that  to 
whom  ye  yield  yourfelves  fervants  to  obey ^  his  fcr- 
^ants  ye  are  whom  ye  obey  ;  whether  of  fin  u?ito 
deaths  or  of  obedience  unto  rightcoufnefs.  Verfe  1 8. 
Being  then  made  free  from  fin  ye  become  the  fcrvants 
$f  righteoufnefs,  Verfe  21,  23.  What  fruit  had 
ye  then  in  thofe  things  ^  whereof  ye  are  now  ajhamed^ 

*  From  this  Chapter  is  taken  one  of  the  mod  notable  argu- 
ments of  the  Univcrfalifts,  a  conlidcration  of  it  is  referred  to 
part  3d. 


JO  Eternal  Mifery  reconciUabU  whh 

for  the  end  of  thofc  things  is  death.  But  now  he* 
tng  made  free  from  ft  n^  and  become  fervants  to  GoDy 
ye  hare  your  fruit  uiUo  holinefs^  and  the  end  ever* 
lajling  Ufe.  lor  the  wages  of  fin  is  death  ;  but  the 
gift  of  God  is  eternal  life  through  Jesus  Christ. — - 
The  whole  of  the  6th  and  7th  Chapters,  are  not 
only  dcfcriptive  of  the  common  cxercifes  of  holi- 
ncfs,  in  thofe  who  have  it ;  but  alfo  contain,  a 
limitation  to  that  abounding  of  grace,  which  had 
been  mentioned  in  the  5th  chapter ;  and  that  it 
is  only  to  thofe  who  are  dead  to  fm,  and  alive  io 
holinefs.  Alfo  that  if  men  are  the  fervants  of  fin, 
fm  mult  be  unto  deaih;  becaufe  eternal  death  is 
as  much  the  wages  of  fm  as  it  ever  was.  If  the 
Apoftle  iiad  luppoled  that  all  men  would  become 
holy,  and  (hare  in  the  abounding  grace  of  God, 
quite  anotht-r  method  of  writing  on  this  fubjedt 
Tv^ould  have  been  proper. 

In  the  8th  Chapter,  the  Apodle  goes  on  fur- 
ther to  dcfcribe  the  charader  of  thofe  who  fhare 
in  the  abounding  grace  of  God,  and  to  mention 
the  benefits,  w  hich  they  receive  in  this  life.  They 
'Malk  nrjt  after  the  flejb  but  after  the  fpirit.  They 
do  ?iot  mind  the  things  ofthejlelh^  but  the  things  of 
the  fpirit.  They  are  fpiriiually  minded.  Being 
the  Sons  of  God  they  are  led  by  the  jpirit ;  and  the 
fpirit  of  God  a/fi/ls  them  in  a  prayerful  and  reli^ 
gious  life, — Certainly  there  are  many  of  mankind, 
who  do  not  manifell  any  thing  of  this  chara<^er  ; 
and  ot  thofe  who  are  difobedient,  in  this  fame 
chapter,  the  Apollle  faith,  They  that  art  in  the- 
fiejh  cannot  pleafe  God.  For  if  ye  live  after  the 
flejh  ye  Jhall  die.  All  this,  was  manifellly  defign* 
ed  to  limit  that  abounding  of  grace,  which  lie 
had  before  mentioned  ;  an4  was  meant,  both  to 
indrud  chriilians,  and  to  guard  againll  Univer- 
falifm.  When  we  fee  Univerfalifts  living  fuch 
lives,  as  the  Apoftle  delgribcs  in  thofe  to  whom 


the  Infinite  Benevolence  of  God*  51 

the  grace  of  God  abounds ;  when  we  fee  them 
meek,  humble,  and  emineni  in  all  holy  converfa- 
tion  and  godlinefs ;  when  we  fee  them  imitators 
cf  the  blcffed  Jesus,  prayerful,  weaned  from 
fenfual  pleafure,  and  feeking  the  comforts  of 
godlinefs,  we  will  then  allow  them  to  be  in  a 
ftate  of  fafety  ;  but  thinking  that  all  men  fliall 
be  faved,  will  not  onapoftolic  principles  give  any 
fecurity  unlefs  gofpel  holinefs  is  joined  with  their 
hope. 

Hitherto,  a  connected  view  of  this  Epiftle, 
appears  to  be  much  againft  the  opinion  of  Uni- 
verfal  Salvation,  and  if  the  apoftle  had  faid  noth- 
ing further,  an  attentive  reader,  would  gather  from 
his  writing,  his  belief  of  eternal  punifhment.  The 
weight  of  evidence  from  this  Epiflle  remains  dill 
to  be  confidered,  and  is  found  in  the  9th,  loth, 
and  nth  chapters;  where  the  point  is  decided 
with  as  great  plainnefs  as  language  can  do  it. 

He  takes  up  the  fubjed,  of  the  blindnefs  of  his 
own  nation,  the  Jews ;  and  their  rej.  dion  by  the 
fovereignty  of  God,  from  the  benefits  of  the  gof- 
pel. His  defign  was  to  juffify  the  righieoufnefs 
of  God  in  doing  it,  and  reconcile  all  the  former 
promifes  made  to  that  people,  with  fuch  an  event. 
If  part  of  the  Jews  are  eternally  rejected  by  God, 
the  opinion  of  Univerfal  Salvation  is  unfounded  ; 
and  part  of  every  other  nation  may  alfo  be  forev- 
er loft.  To  (hew  that  this  was  adually  the  cafs 
with  the  Jews,  he  enumerates  in  chapter  ix.  4.  5. 
the  external  privileges  and  call  which  they  had 
enjoyed,  and  he  alliens  the  reafon  why  thefe  were 
not  effedual  to  falvation.  In  the  fourth  chapter 
he  had  dcfcribed  the  faith  by  which  men  are  juf- 
tified ;  and  tells  us  how  it  wrought  in  Abraham 
the  father  of  the  faithful,  and  was  accounted  to 
him   for    righteoufnefs  ;    and    that  it   muft  be 

fnim/^    in    oil   Viio    •Tpp/-!  T7rr\m     \i(iY^f^    f\      fr\    t  t      h/» 


5C  Eternal  M  if  cry  reconcilcabU  uith 

fays.  Not  as  though  the  word  of  God  hath  taken 
none  cjfeli^  for  thty  arc  not  all  ifrael  "juhich  are  oj 
Ifrael ;  neither  becaufe  thty  are  the  feed  cf  A  bra- 
bain^  are  they  all  children  :  but  in  Ifaac  Jhall  tijy 
feed  be  called*  That  is,  they  which  are  the  chil- 
dren of  the  Jlejh^  thefe  arc  not  the  children  of  GoD^ 
but  the  children  of  the  promife  are  counted  for  the 
feed.  He  alio  inilances  in  ihe  cafe  ot  Jacob  and 
Efau  ;  God  fays,  Jacob  have  I  loved ^  and  Efau 
have  I  hated^  and  aflii^ns  the  reafon,  that  the  pur" 
pofc  of  God  accordir^  to  election  might  ft  and. 

The  meaning  of  the  above  is  this  ;  that  thou^ 
fome  of  the  Jews  are  now  rejected  and  lofi,  this 
is  no  evidence  that  the  word  or  promife  of  God 
hath  taken  no  eifed ,  or  all  the  effect  that  it  was 
meant  to  have  ;  for  all  are  not  Ifraelites  indeed 
and  fpiritually  who  are  fo  nationally.  Neither 
becaufe  they  are  the  offspring  of  Abraham,  are 
they  all  children  of  the  promife,  or  perfons  to 
whom  falvation  is  engaged.  All  the  Jews  were 
feed  according  to  the  flefh,  or  natural  poffcrity ; 
but  all  of  them  were  not  children  of  the  promife,  or 
perfons  who  are  to  be  faved  ;  and  therefore  Goo 
may  confiltently  with  his  promifes  and  purpofes, 
leave  them  to  an  utier  rtrjed:ion,and  cut  them  off 
from  the  benefus  of  falvation  by  Christ.  The 
Apoille,  in  this  place,  in  order  to  ellablifli  the 
righieoufncfj  of  God  in  rejecting  the  Jews,  moft 
plainly  makes  a  diltinchon  between  men.  The 
promifes  made  to  Abraham,  and;  to  the  ancient 
church  were  as  much  gofpel  promifes,  though 
under  another  tiifpenfalion  of  grace,  as  thefe  arc 
which  we  have  received  ;  and  thofe  promifes  were 
not  to  all  the  natural  feed  or  pofferity  ;  but  to 
a  part  of  them,  whom  lie  calls  children  of  the 
promife — children  of  Goo  according  to  the  elec- 
tion of  grace — and  all  fuch  were  faved.  So 
that  it  could  UQt  be  laid  the  word  ol   God  was 


the  Infinite  Benevolence  o/Lgd*  ^^ 

without  eftcQ,  though  many  of  Ifrael  were  left  in 
blindnefs  and  fhould  periih,  for  the  promife  would 
Jiave  all  the  tilect  that  it  was  defigned  to  have. 
JEither  the  Apoftles  reafcning  to  fhew  the  right- 
eoufnefs  of  God  in  rejecting  Ifrael  is  without 
foundation,  or  a  part  of  men  will  not  be  laved, 
and  are  not  included  in  any  of  the  promifes  of 
falvaticn  through  Jesls  Christ. 

That  the  above  is  a  true  conflrudion  of  the 
Apodles  words,  and  a  proof  that  all  men  will  not 
be  faved,  we  learn  from  what  follows.  He  forc- 
faw  an  objection  in  the  hearts  of  men,  to  fuch 
dodrine  as  this.  The  fame  objedlion  as  we  often 
hear  againft  eternal  punilliment.  Verfe  14.  What 
Jball  we  fay  then  ^  Is  there  tinrighteoufnefs  with 
God?  God  forbid.  Can  it  be,  that  God  (hould 
take  fome,  and  bring  them  to  an  abundance  of 
grace  ;  and  leave  others  wholly  in  mifery  ?  Is 
this  juft  and  righteous,  and  will  the  Lord  of  the 
whole  earth  do  it  ? 

To  this  objedion,  he  firil  gives  an  anfwcr  from 
the  Jewifh  fcriptures,  the  old  Teltament  ;  and 
then  he  makes  his  own  remarks  upon  it.  From 
the  old  Teftament  he  repeats  what  God  faid  to 
Mofes  ;  alfo  what  he  faid  concerning  Pharoah.— <«^ 
Verfes  15  and  16.  /  will  have  mercy ^  on  whom  I 
will  have  mercy  ;  and  I  will  have  compaffion^  on 
whom  J  will  have  compajfion  ;  fo  then  it  is  not  oj  him 
that  willeth^  nor  of  him  that  runneth  ^  hit  of  God 
that  f hew eth  ;7z^r^j.— Verfes  17  and  18.  For  the 
fcripture  faith  unto  Pharoah^  even  for  this  fame  pur- 
pofe  have  I  rat  fed  thee  iip^  that  I  7ui^ht  Jhew  my 
power  in  thee^  and  that  my  naine  might  be  declared 
through  all  the  earth.  Therefore  hath  he  mercy ^  on 
whom  he  will  have  mercy  ;  and  whom  he  will  he 
barde7ieth.  Either  Paul  muft  have  heard  tlie  ob- 
jedion  which  he  ftates  and  anfwers  ;  and  if  he 
had  heard  it,  this  fliows  how  uniformly  in  all  ages. 


54  Elcrnal  Mlfiry  reconcileable  with 

the  corrupt  human  heart  rifes  a^inft  the  fcheme 
of  divine  government,  for  it  is  the  fame  objection 
which  we  now  hear  made  ;  or  he  mud  have  da- 
ted ic  prophetically,  and  if  this  be  the  cafe,  it 
proves  that  the  reply  is  from  God  himfelh  In 
.verfe  19th  he  continues  the  objection,  and  makes 
his  own  reply  to  it.  Thou  wilt  fay  then,  unto 
me,  why  doth  he  yet  find  fault  ?  For  who  hath 
refifted  his  will  ?  That  is,  why  doth  God  con- 
demn andpuniihfin,  when  it  is  according  to  his 
own  will  and  council,  to  leave  men  under  the 
power  of  it  ?  This  is  a  perfe(ic  dcfcription  of  what 
is  often  faid.  That  God  could  if  he  had  pleafcd, 
prevent  what  is  commonly  called  fin  ;  and  as  he 
hath  not  prevented  it,  we  may  either  determine 
that  it  is  not  fin,  or  that  God  will  not  puniOi  it  fo 
awfully  as  is  predicted.  A  further  notic<^  of  this 
point,  will  be  taken  in  the  next  part,  when  we 
come  to  confider  fundry  popular  objedions, 
againft  the  doQrine  of  eternal  punifhment  ;  at 
prefent  we  are  to  attend  to  the  Apollles  reply. 
Verfe  20th  to  C4ih.  Nay  but,  0  man,  who  art  thou 
that  rcplujl  ngatnji  God  ?  ^hall  the  ^thing  formed 
fay  to  him  that  formed  it,  ivhy  hafl  thou  made  me 
thus  ?  Hath  not  the  potter  poicer  over  the  clay,  to 
make  one  vejfel  tn  honour  and  another  to  dllhonour  ? 
WhatifGoDunilingio/hewhis  urath,  and  make 
his  power  knou  n,endicreth  with  much  long-fuffering, 
thcvcffch  of  wrath  fitted  to  diftruLiion,  And  that 
he  might  make  known  the  riches  of  his  glory  on  the 
vefftls  of  mercy,  which  he  had  afore  pn pared  unto 
glory  ?  Even  us  whom  he  hath  called,  7wt  of  the 
Jews  only,  hut  of  the  Gentiles  alfo.  The  Apofile 
doth  not  attempt  to  evade  the  objedion,  but 
comes  out  with  tint  boldnefs,  which  becon^-ch  ev- 
cry  friend  of  the  fcripture  fyllcm  of  truth.  He 
afferts  that  Gon  doth  cxercife  this  fovcreipnty. 
Some  vellcls  are  by  the  prcdetcrminate  council  of 


God,  appointed  to  holinefs  and  glofy  ;  and  fome, 
are  appointed  to  fin  and  mifery.  As  the  potter 
hath  power  over  the  clay,  fo  God  hath  a  rightful 
power  in  the  arrangement  of  the  univerfe,  fo  to 
difpofe  of  every  creature,  as  will  make  the  col- 
lective whole,  the  mod  holy,  blelled  and  glorious 
that  it  can  be.  In  aflerting  this  fadt,  he  plainly 
afferts,  the  utter  rejeftion  of  a  part  of  mankind, 
from  the  benefits  of  the  gofpel ;  and  being  thus 
cut  off,  they  muft  be  eternally  miferable. 

Continuing  this  fubjecl  in<:hapter  nth,  he 
adds,  verfe  ifl.  I  fay  tben^  bath  God  cajl  away  his 
peopled  Verfe  2d.  God  hath  not  cnjl  away  his  peo^ 
pie  whom  he  foreknew.  In  illuflration  of  this  truth, 
he  introduces  the  intercefTion  of  Elijah,  who 
told  God  that  he  only  was  left  to  ferve  him ;  ta 
whom  God  anfwered,  verfes  4th and  5th.  /  have 
referved  to  myfelf  feven  thoufand  men^  who  have 
not  bowed  the  knee  to  image s»  Even  fo  now,  there^ 
is  at  this  prefent  time,  a  remnant  according  to  the 
eledion  of  grace.  The  fame  ideas  are  here  re- 
peated, that  there  is  in  every  age,  a  remnant  ac- 
cording to  the  election  of  grace,  and  the  reft  God 
will  leave  to  perifh  in  their  fins.  Who  the  faved 
are,  the  fovereign  wifdom  of  God  will  determine  ; 
but  whoever  they  be,  they  muft  be  fandified  ; 
and  the  only  evidence  which  men  can  have,  that 
they  in  particular  ftiall  be  faved,  muft  be  deduced 
from  a  knowledge  of  their  own  fandification. 

It  would  be  pieafing  to  men,  to  have  a  way  of 
deliverance  from  mifery,  in  confiftency  with  thofe 
fms  which  they  love  ;  but  it  is  as  inconfiftent 
with  the  nature  and  fcheme  of  the  gofpel  to  have 
it  thus,  as  it  is  with  the  thrcatenings  of  the  law. 
If  men  loved  holinefs,  as  they  ought  to  do,  there 
would  be  no  anxiety  on  the  fubjed,  how  many 
will  be  faved  ;  but  every  man  in  his  place,  would 
do  all  in  his  power,  to  promote  holinefs-,  to  open 


t;6  Eternal  Mi/ery  reconcile  able  zuiih 

the  eyes  of  the  blind,  to  alarm  liriners  who  are  now 
of  a  temper  which  mull:  end  in  niifery,  and  leave 
the  event  with  God  ;  knowing,  that  the  unholy 
remaining  fuch,  oiight  not  to  be  made  happy  ; 
and  that  a  God  who  is  inlinitcly  holy,  will  per- 
mit no  more  fin  knd  mifery,  than  infinite  wildom 
and  benevolence  know  to  be  bell.  God  will  be 
able  to  juliily  hinirdi",  in  not  appointing  fome  to 
that  abundance  of  grace  which  the  gofpel  reveals  ; 
and  (liow  that  his  conduft  is  confiflent  with  be- 
nevolence ;  it  will  alfo  appear,  that  their  mifery 
is  jufl  upon  them,  and  their  punifhment  is  no 
more,  than  their  character,  temper  and  practice 
defcrves.  Further  on  in  the  profecution  of  my 
plan,  thefe  things  will  be  again  noticed.  I  have 
been  lengthy  in  remarking,  upon  this  epiflle  to 
the  Romans ;  as  we  muit  fuppofe  that  it  is  con- 
filtent,  with  the  other  writings  of  Paul.  This  is 
the  firft  of  his  epiflles  in  the  order  of  record  ;  and 
a  juit  underdanding  of  it,  will  ferve  as  a  key  to 
the  remainder  ;  and  alfo,  to  that  fcheme  of  fenti- 
ment,  which  he  fuppofed  true  for  time  and  eter- 
nity. Thus  far,  we  find  him  explicit  in  the  fen- 
timents  and  teftimony  of  our  Lord  Jesus 
Christ  ;  that  there  is  a  day  of  judgment,  when 
the  wicked  will  be  fcntenced,  according  to  their 
characler  and  works,  to  a  Itate  of  mifery ;  and 
there  is  not  a  fingle  intimation,  that  their  mifery 
will  ever  come  to  an  end.  This  folemn  dodrine,  is 
not  only  literally  exprefled,  but  necefiarily  impli- 
ed in  the  other  do<flrines  of  his  fcheme. 

Skc.  13.  Paul  to  the  Corinthians,  Epis- 
tle I  ft.  The  greatefl  part  of  the  two  Epiflles 
to  the  Corinthians,  is  employed  in  dire(5ling  par- 
ticular matters  of  pradice  in  the  church  ;  and 
whenever  the  fcheme  of  Chriftian  dodrine,  and 
of  the  divine  governmenr  is  brought  into  view, 
ihc  doctrine  of  future  punilhment  ii  either  dired- 


the  Infinite  Benevolence  of  God.  57 

ly  afferted,  or  plainly  implied.  Chapter  i.  verfe 
18.  For  the  preaching  ofthecrofs  is  to  them  that 
perifh  foolijhnefs  ;  but  imto  us  which  are  favsd  it 
is  the  power  of  God.  Verfes,  23,  24.  But  we 
preach  Christ  crucified^  to  the  Jews  a  ftumhling 
blocks  and  to  the  Greeks  foolifonefs  ;  but  unto  them 
which  are  called^  both  Jews  and  Greeks,  Chris  t 
the  power  of  God,  and  the  wifdom  of  God,  Verfes 
26,  27,  28.  For  ye  fee  your  calling,  brethren,  hoza 
that  not  many  wife  men  after  the  flejh,  not  many 
mighty,  not  many  noble,  are  called  ;  but  God  hath 
chofen  thefoolifh  things  of  the  world  to  confound  the 
wife  ;  and  God  hath  chofen  the  weak  things  of  the 
world  to  confound  thofe  which  are  mighty :  and 
bafe  things  of  the  world,  ana  things  which  are  def 
fifed,  hath  God  chofen,  yea,  and  things  which  are 
not,  to  bring  to  nought  things  that  are.  It  is  here 
faid,  there  are  fome  who  perifh  and  to  thofe 
the  gofpel  appears  as  foolifhnefs ;  and  that  fome 
arc  iaved,  to  whom  it  appears  the  povf  er  and  wif* 
dom  of  God.  That  in  the  choice  which  God 
makes  he  means  to  humble  the  pride  of  human 
wifdom,  and  fhow  that  the  whole  glory  belongs 
to  himfelf. 

Ye  fee  your  calling,  brethren,  how  that  not 
many  wife,  mighty  or  noble  are  called,  &c. 
What  is  meant  by  calling  in  this  place  ?  It  is  con- 
ceived, that  it  means  efFedual  calling  to  eternal 
life,  by  fanctification  of  the  holy  fpirit.  We 
know,  that  the  earthly-wife,  the  mighty,  and  the 
noble,  are  called  by  dodrinal  inilrudion,  as  much 
as  any  other  men.  They  have  the  fame  advan- 
tages for  knowing  their  duty,  and  the  value  of 
falvation ;  the  fame  dottrinal  hght  and  warnings  ; 
and  doubtlefs  the  fame  admonitions,  by  the  fpirit 
and  providence  of  God.  Their  earthly  fituation, 
places  them  in  the  mod  advantageous  ftate,  to 

H 


53  Eternal  Mifery  rcccnciJeahlc  witf/ 

be  inflruacJ,  and  to  iife  the  means  of  religion. 
AVc  alfo  know  that  the  earthly-wife,  the  mighty, 
and  the  noble,  have  as  generally  belonged  to 
what  hath  been  called  the  vifible  church  of 
Christ  ;  as  the  poor  and  defpifed  part  of  man- 
kind have  :  fo  that  if  a  dodrinal  or  vifible  calling 
be  meant,  they  have  had  it.  The  vifible  church 
hath  been  in  their  hands,  under  their  influence, 
and  open  to  their  receiving  all  the  benefit  that 
can  be  derived  from  it.  The  calling  meant,  mull 
therefore  be,  an  effedual  caUing  by  the  fanctify- 
ing  power  of  the  Holy  Gholl  ;  which  is  the  only 
fcriptural  evidence  of  attaining  final  falvation. 
But  why  is  it,  that  the  earthly-wife,  the  mighty, 
and  the  noble  are  not  effeclually  called  ?  is  it  bc- 
caufc  God  hath  any  prejudice  againft  hij  crea- 
tures, who  are  endowed  with  thefe  worldly  ad- 
vantages ?  By  no  means.  The  reafon  why  they 
arc  endowed  with  thefe  worldly  advantages  is  be- 
caufe  they  have  no  tafte  for  religion,  and  that 
hoHnefs  which  prepares  men  for  heaven ;  and  their 
unprcparednefs  for  heaven,  is  not  becaufe  they 
have  thefe  worldly  advantages.  Men  fucceed 
in  gaining  that  which  they  are  mofl  diligent  in 
feeking ;  and  they  feek  that  mofl  diligently, 
which  thty  love  bcft.  Had  the  poiTelfors  of  world- 
^y  advantages,  felt  the  fame  relifh  for  the  enjoy- 
ment of  God  and  religion,  as  they  did  for  the 
world  ;  they  w^mld  have  been  as  diligent  in  feek- 
ing religion,  as  they  have  been  in  feeking  what 
the  world  can  give  ;  and  would  have  been  as  em- 
inent in  religion,  as  they  now  are  for  worldly  ad- 
vantages. God  hath  not  pafled  them  by,  becaufe 
thuy  are  mighty,  and  noble  ;  but  they  are  earth- 
ly-wife, mighty  and  noble,  becaufe  they  have  paf- 
fed  by  God,  and  religion,  and  preferred  other 
things.  Had  ihefe  perfons  been  as  folicitous  for 
the  pleal'urc  of  honouring  God,  as  they  have  beea 


the  Infinite  Benevolence  of  God.  59 

for  the  pleafure  and   dignity  of  the  world  ;  they 
would  have  been  in  the  place  and  circumftances, 
that  meek  and  world  weaned  chriftians  are.     On 
the  other  hand ;  had  thofe   chriftians,  who  have 
little  worldly  greatnefs,  been  governed  by   the 
paflions  of  ambition,  fenfuality  and  avarice,  and 
condefoended  to  the  means  which  fuch  pallions 
fuggefl  for  felf-gratification  ;    they  might  have 
been  in  the  place  of  the  worldly-wife,  the  migh- 
ty and  the  noble.     This  digreffion  hath  been  in- 
dulged, to  juftify  the  divine  equity,  in  what  the 
apoltle  fays,  that  not  many  wife,  mighty,  and  no- 
ble are  called.     We  have  before  feen,  that  »the 
caHing  meant  by  the  apoflle,  mud  meaneffeduai 
calling,  or  real  fandification  ;  for  if  the  word  be 
ufed  in  any  other  fenfe  ;  the  wife,  the  rich,  the 
mighty,  and  the  noble  are  as  much  called  as  any 
other  mxcn.     If  calling  in  this  place  means  effeQ:- 
ual  calling,  and  I  do  not  know  how  we  can  put 
any  other  conflrudlion  upon  the  word,  confiftent 
with  what  is  fad  ;  then  the  apoflle's  defcription, 
is  proof  enough,  that  fome  men,  will  not  be  faved : 
for  thofe  cannot  be  faved,  who  are  not  elFeftually 
called.     In  the  end  it  will  appear,  that  thofe  who 
depend  on  their  own  reafonings  concerning  the  di- 
vinegovernment,in  oppofition  to  theplainword  of 
revelation,  are  left  to  the  greateft  folly  ;  and  the 
fupereminence  of  divine  wifdom  above  all  created 
wifdom   will  appear.      We  have  many  modern 
Greeks  and  Jews,  who  ftumble  at  the  dodrines  of 
God's  word  ;  and  unhohnefs  of  heart  is  at  the  bot- 
tom of  all  their  obje<^ions.     If  they  had  a  holy 
love  of  God  they  would  be  willing   to  give   up, 
both  their  own  righteoufnefs,  and  their  fuppofed 
knowledge  of  the  beft  manner  of  governing  and 
rewarding  the  univcrfe. 

Chapter  ix,  verfe  24  to  27.   Know  ye  not  that 
they  ivho  run  in  a  race^  run  all^  but  one  recciveth 


6o  Eternal  Mi/cry  reconcile  able  with 

the  prize  ?  fo  run  that  ye  may  obtain.  And  ever/ 
man  that  Jlrivcth  for  the  majtcry  is  temperate  in  all 
things.  Now  they  d^  it  to  obtain  a  corruptible  crown, 
but  we  an  incorruptible,  I  therefore  fo  rioiy  not  as 
uncertainly  ;  fo  f^ht  /,  not  as  one  that  bcatcth  the 
air  :  but  I  keep  under  ?ny  bcdy^  and  brin'j^  it  into 
fubjeBion  \  lejl  that  by  any  means ^  when  I  have 
preached  unto  others^  I  myfdf  jhould  be  a  caflaway. 
None  will  difpute  that  eternal  happincfs  and  life 
are  the  gofpel  prize  ;  and  could  fuch  an  exhor- 
tation as  this  have  been  proper,  it  all  men  are  ab- 
folutely  to  obtain  it  ?  Or  could  the  y^poitle  witii 
any  honefly  have  faid,  that  he  kept  under  his  body 
left  he  (liould  be  a  cailaway,  if  there  are  to  be  no 
fuch  men  ?  In  the  loth  chapter  he  continues  the 
exhortation  as  to  perfons  who  were  expofed  to 
be  rejecled.  He  refers  them  back  to  the  ancient 
fins  and  puniiliment  of  Ifrael,  by  which  they  were 
cut  c-ff  from  entering  theeanhly  Canaan,  and  fays, 
that  all  thefe  things  happened  for  examples  unto  us. 
We  know,  tliat  in  the  holy  fcripturcs,  the  earthly 
Canaan  is  made  a  type  of  the  heavenly  Canaan. 
Some  of  the  Jews  not  entering  into  the  earthly 
Canaan,  was  ai  type  of  fome  mens  not  entering 
into  the  heavenly  Canaan  ;  and  it  is  folcly  on  this 
principle  that  there  is  any  propriety  in  the  Apof- 
tie's  exhortation,  and  in  referring  us  back  to  the 
deftroyed  Ifraehtes,  as  a  warning  and  example  to 
us.  It  docs  not  appear,  that  there  is  any  dif- 
ference between  not  entering  into  Heaven  and 
being  cad  into  Hell. 

Sjtc.  14.  Paul  to  the  Corinthians  Epis- 
tle 2d.  Chapter  ii.  15,  16.  For  we  are  nntoGoD 
afwcct  favour  cf  Cjikist^  in  them  that  are  favcdy 
and  in  thirn  that  pcrijh  :  to  the  one  we  are  the  fa- 
vour of  death  unto  death  ;  and  to  the  other  the  fa- 
xourcfUfcunto  lifu  The  evident  meaning  of 
thefc  words  is  this.     That  God  will  be  glorified 


the  infinite  Benevoknce  of  God.  G\ 

by  the  preaching  of  the  gofpel,  whether  the  hear- 
ers  be  faved  or  loft.  If  they  be  faved,  it  will  be 
a  favour  of  life  unto  life,  and  magnify  the  riches 
of  divine  grace  in  their  redemption.  If  they  be 
Icift,  2i  favour  cf  death  unto  deaths  that  is,  their  re- 
j^^ion  of  the  gofpel  will  increafe  their  fin  and 
mifery,  and  make  their  eternal  wretchednefs  more 
awful,  than  it  would  have  been  without  gofpel 
light.  And  the  unholinefs  of  thofe  aggravated 
fmners,  who  tranfgrefs  againft  abundant  light, 
will  juftify  the  righteoufnefs  of  God,  by  iiiowing 
the  unreafonablenefs  and  true  nature  of  fm. 
That  fm  is  fo  malignant  in  its  nature ;  nei- 
ther light,  nor  love  could  perfuade  it,  and  muil 
therefore  deferve  the  punilhment  God  hath 
prepared. 

Chapter  v.  io,  ii.  For  we  mufl  all  appear 
before  the  judgment  feat  of  Christ  ;  that  every  07is 
may  r'eceive  the  things  done  in  the  body^  according 
to  that  he  hath  done,  whether  it  be  good  or  bad. 
Knowing  therefore  the  terrors  of  the  Lord  we  per^ 
fuade  men.  Here  is  a  promife  of  the  day  of  judg- 
ment, when  w^e  muft  be  rewarded  according  to 
our  character  and  pradice  in  life.  Is  there 
not  a  difference  in  men's  characters  and  pradice  ? 
do  not  fome  appear  to  live  much  for  God  and 
his  glory;  and  others  wholly  to  forget  and  dif- 
honor  him  ?  doth  not  this  difference  of  chara<51:er 
appear  to  continue  to  the  end' of  Hfe  ?  Though  a 
man  through  fear,  fhould  at  his  death,  fay  he  re- 
pents  and  will  reform  ;  yet  is  that,  confidering 
his  enervated  ftate  both  of  body  and  mind,  any 
evidence  that  he  is  become  of  another  charader 
and  difpofition  ?  dp  we  not,  in  moft  inftances  of 
this  kind,  on  a  releafe  from  fear,  fee  that  the  man 
returns  to  his  former  courfe  ?  and  are  there  not 
very  many,  in  whom,  even  on  a  death  bed,  there 
appears  to  be  no  fenfe  ct  fm,  and  no  repentance? 


62  Eiernal  Mi/cry  reconcile  able  with 

mud  no"  thefe  perfons  have  an  end,  as  different 
as  their  lives  have  been  ? 

Kxcn'iNG  the  terrors  of  the  Lord  zve  ferfuade 
men.  It  is  the  terrors  of  the  day  of  judgment, 
and  of  appearing  before  the  bar  of  Christ,  of 
which  the  Apoftic  is  fpeaking.  But  if  all  men 
are  to  be  faved  in  that  day,  why  did  he  fpeak  of 
terrors  ;  or  what  terrors  can  there  be  in  the  mo- 
ment that  all  mankind  arc  commencing  a  Hate  of 
evcrlailing  glory  and  peace  ?  Why  did  not  the 
Apoflle  fay,  knowing  the  joys  of  the  Lord  and 
the  final  falvarion  of  all,  we  perfuade  men  ;  for 
this  would  have  been  more  agreeable  to  the  fcheme 
of  Univerfalifm  ? 

Paul  to  the  Phii.ipians.  Chap.  i.  28.  And 
in  nothing  terrified  by  your  advcrfaries  :  which  is 
to  them  an  evident  token  of  perdition^  but  to  you  of 
fahvation.  Chap.  iii.  18,  19.  For  many  walk  of 
•whom  1  have  told  you  often,  and  now  tell  you  even 
weepingy  that  they  are  the  enemies  of  the  crofs  of 
Christ  :  whofe  end  is  dejlrudion.  It  will  be 
agreed,  that  falvation  means  the  blelTednefs  of  the 
world  to  come.  Salvation  and  perdition  are  ufed 
as  terms  of  oppofition,  and  fome  men  are  to  come 
to  each  of  thtfe  ends.  Some  men  are  enemies  of 
the  crofs  of  Christ,  which  is  proved  by  their 
bad  con  vcr  fat  ion,  whofe  end  is  dcJlruBion  ;  and  if 
their  end,  or  the  lad:  (tate  in  which  they  are  found 
be  deitruclion,  there  can  be  no  following  falva- 
tion ;  for  there  can  be  no  other  (late  after  the 
end  or  lafl:  itatc  of  any  being. 

Sec.  15.  Paul  to  Thhssalonians,  Epif- 
tic  lit.  From  chapter  iv.  13,  to  chapter  v.  4, 
the  Apoflle  gives  a  defcription  of  the  day  of  judg- 
ment. Ilcttlls  them  not  to  mourn  as  without 
hope,  for  thole  that  are  afleep  or  dead,  for  that 
thofe  who  flccp  in  Jesus  (real  chriftians)  Gon 
will  bring   with   him.     That  thofe  who  are  then 


the  Infinite  Benevolence  of  God.  6^ 

alive  on  the  earth  will  not  prevent  the  refurredion 
of  the  dead;  for  the  dead  in  Christ  fliall  rife 
firft,  and  then  chriftians  who  are  living  in  the 
earth  at  that  time,  fhall  be  caught  up  together 
with  them  in  the  clouds,  to  meet  the  Lord  in  the 
air  ;  and  (hall  be  ever  with  the  Lord.  This  will 
be  the  glorious  deliverance  of  the  faithful ;  but 
the  Apoftle  proceeds,  in  the  beginning  of  chap- 
ter V.  to  tell  a  different  end  for  fome  of  mankind. 
But  of  the  times  and  thefeafons^  ye  have  no  need  that 
I  write  unto  yoii»  For  you  yourf elves  knozu  perfectly 
that  the  day  of  the  LoRDfo  comet h  as  a  thief  in  the 
night.  For  when  they  fhall  fay  ^  peace  andfafety  ; 
then  fudden  defiru6lion  comet h  upon  them  as  travail 
upen  a  woman  with  child  ;  and  they/hall  not  efcape. 

I  THINK  it  cannot  be  denied,  that  the  Apoftle 
is  in  this  place  giving  a  defcription  of  the  day  of 
final  judgment,  when  an  end  will  be  put  to  the 
earthly  flate.  He,  firft,  informs  what  fhall  happen 
to  the  faints,  both  thofe  which  have  died  and  fuch 
as  are  then  living,  and  fays,  that  they  fiiall  be 
caught  up  together,  and  be  ever  with  the  Lord  ; 
and  then  tells  chriftians,  to  comfort  one  another 
with  thefe  words.  After  this,  he  fpeaks  of  thofe 
whom  this  day  fhall  overtake  as  a  thief  in  the 
night  ;  on  whom  fudden  deftrudion  fhall  come, 
from  which  they  cannot  efcape.  Who  can  be 
meant  by  thefe  unlefs  it  be  fmners  who  are  not 
faved  ?  On  them  fudden  deflrudion  fhall  come, 
and  they  fhall  never  efcape.  It  feems  as  though 
infideUty  itfelf  could  not  demand  a  more  plain 
declaration  of  what  fhall  happen. 

Epistle  second  to  the  Tiie3Salonian3. 
In  this  epiftle,  the  day  of  judgment  and  the  re- 
wards then  to  commence,  if  poffible,  are  more 
plainly  exprefled  than  in  the  firft  epiftle.  From 
what  Paul  wrote  in  the  lirft  epiille,  the  Theflalo- 
nians  had  conceived  a  ialfe  opinion,  that  the  day 


64  Eternal  Mlfery  reconctkabk  wUh 

of  judgment  was  near  at  hand.  To  correal  this 
miflake,  was  the  probable  reafon  why  he  introdu- 
ced the  fubject  again  lb  explicitly,  tor  he  writes 
chap.  ii.  vcrfe  i.  Noiv  ivc  befcccb  you^  brethren^  by 
the  eorning  of  our  Lord  Jesus  Cnnisr^and  by  dur 
gathering  together  unto  him^  that  ye  be  not  foon  Jha^ 
ken  in  ?nind^  or  be  troubled^  neither  by  fpirit^  nor  by 
ivordy  nor  by  letter  as  from  us^  as  that  the  day  of 
Christ  is  at  hand.  And  he  tells  them  there  muji 
he  a  falling  aivay  btfere  this  day  come*  Concern- 
ing the  certainty  of  the  event  and  its  confequences 
he  adds,  chapter  i.  verfe  6^— lo.  Seeing  it  is  a 
righteous  thing  with  GoD  to  rccompenfe  tribulation  to 
them  that  trouble  you  ;  and  to  you  ivho  are  troubled 
reji  with  us^  when  the  Lord  Jesus  f^joll  be  revealed 
from  heaven  with  his  mighty  angels  ^  in  faming  fire  ^ 
taking  vengeance  on  them  that  know  not  God^  and 
that  obey  7iot  the  go f pel  of  our  Lord  Jesus  Christ  : 
who  [hall  be  punijbed  with  cverlajting  dcJlruElion^ 
from  theprefencc  of  the  Lqrd^  and  the  glory  of  his 
power ;  when  he  fjall  come  to  be  glorified  in  his 
faints^  and  to  be  admired  in  all  that  believe. 

From  this  very  particular  account  we  learn, 
that  in  the  day  when  Christ  fhall  come  to  judge 
and  reward  men,  he  will  be  glorified  in  the  abun- 
dance and  riches  of  that  grace  which  faves  his 
faints,  and  admired  in  their  holy  conformity  to 
God  which  is  given  by  the  fpirit  ;  aHo,  at  that 
time,  the  wifdom  of  his  whole  difpenfation,  in  ev- 
ery event  of  nature,  providence  and  grace,  will 
appear  in  greater  clearnefs,  than  can  be  feen  at 
prcfent.  But  thefe faints  in  whom  God  will  be 
glorified  and  admired,  do  not  include  all  men; 
for  there  will  be  thofc,  who  know  not  God  ;  and 
obey  not  the  gofpel.  Can  there  be  more  ftrong 
cxprellions  than  thefe,  which  mark  their  utter 
ruin  and  mifery  ?  God  will  take  vengeance  on  them, 
Tkey  are  to  bt,  pumjhcdwith  dcJirucliLn.     \Mthev* 


ihe  Infiniie  Benevolence  of  God.  6; 

erh/iing  deJiruSiion,  Away  frem  the  prefence  of 
God  and  his  glory  ;  the  dired  reverfe  of  being 
ever  with  the  Lord. 

In  the  fecond  chapter,  there  is  a  large  defcrip- 
tion  of  the  charad:er  of  fome  of  thofe  miferablc 
ones,  who  are  to  be  deitroyed.  The  Apoflle 
fays,  Verfe  lo.  That  hecaufe  they  receive  not 
the  love  of  the  truths  that  they  might  befaved  ;  ami 
for  this  caufe  God  Jhallfend  them  flrong  delufiony 
that  they  fhould  believe  a  lie  ;  that  they  all  might  be 
damned  who  believed  not  the  truths  but  had  pleaf- 
ure  in  unrigbteoufnefs.  Many  fimilar  threatnings 
are  found  in  the  holy  fGriptures,{howang  that  thofe 
who  long  refifl  fufficient  light,  are  left  by  God 
to  their  own  lulls.  His  fpirit  is  withdrawn,  and 
they  appear  to  lofe  all  fenfe  of  divine  things.  la 
fuch  inftances,  God  doubtlefs  leaves  the  guilty 
to  a  ftrange  unbelief,  that  the  true  nature  of  fia 
may  appear. 

Sec.  1 6.  Paul^  in  his  Epistle  ^o  the  Ga- 
LATiANS,  where  he  is  defcribing  the  impollibility 
that  men  fhould  be  juflified  by  any  obedience  that 
they  will  render,  either  to  the  moral  law,  or  cer- 
emonial law  of  Mofes  ;  and  the  neceflity  of  faith 
in  Christ  for  juftification  ;  alfo  fbows,  that  the 
faving  grace  of  God  in  the  gofpel  plan,  extends 
only  to  thofe,  who  walk  by  the  fpirit  of  God  ; 
and  after  enumeratiftg  many  fms  of  heart,  and 
life,  fays  exprefsly,  that  they  who  do  fuch  thi?igs 
Jhall  not  inherit  the  kingdo?n  of  Gon.  Gal.  v. 
Paul  to  the  Ephesians.  The  church  of  God 
under  the  ancient  difpenlation,  appeared  to  have 
very  contraded  ideas,  of  the  extenfion  that 
fliould  be  given  to  the  church  under  the  gofpel. 
The  Jews  and  thofe  who  were  profelytcs  to  their 
religion,  fuppofed,  that  mod  of  the  Gentile  na- 
tions lay  under  a  perpetual  rejection.     They  did 


66  Eternal  Mi/cry  reconcileable  ivith 

not  apprehend  that  the  coming  of  the  MefTiah,. 
would  break  down  the  wall  of  feparation,  that  had 
fubhUcd  between  themembersof  the  Jewilh  com- 
munion, and  other  nations  ;  or  that  the  vifi- 
ble  privileges  of  God's  church,  Ihould  be  exten- 
ded to  all  who  would  receive  them.  To  con- 
vince them  of  this  facl  was  very  dilTicult.  This 
truth,  that  the  Jews  and  Gentiles  fhould  be  united 
in  one  church,  is  one  of  thofe  mylleries,  fo  often 
mentioned  in  the  facred  pages,  which  had  been 
hid  from  a^^es.  This  is  the  myflery  meant  in  Rom. 
xi,  25.  xvi,  25.  Col.  i.  26,  27.  Chap.  ii.  2.  One 
chief  purpofe  of  the  Epiftle  to  the  Ephefians,  was 
to  enlighten  meR  in  this  fubjedt,  and  teach  them 
that  Jtsus  Christ  is  the  head  of  all  holy  intelli- 
gencies,  in  the  univerfal  kingdom  of  God.  Of 
Gentiles  as  well  as  Jews;  of  Angels  as  well  as  Gen- 
tiles y  and  that  the  whole  holy  Church,  of  what- 
ever rank  or  order  of  exiftence,  would  be  gath- 
ered together  as  one  in  him.     This  truth  is  the 

»j  ....  . 

myflery  meant  in   Kph.  i.  9,    lii,  3,9.     A  view, 

of  this  defign  in  the  Epillle,  explains  the  univer- 
fality  of  niany  expreillons,  which  are  ufed  in  it. 
Such  as  this  :  That  in  the  difpcnfation  of  the  ful- 
mfs  of  times y  he  might  gather  together  in  one,  all 
things  in  Chrl^t^  both  ivhich  are  in  Heaven,  and 
inhich  are  on  Earth,  even  in  hinu     Chap.  i.  10. 

Thr  fubjecl  mull  explain  the  univerfality  of 
expreinon ;  and  the  fuhjecl  is  the  gathering  of 
all  holy  creatures  under  one  head  ;  and  not  the 
gathering  of  all  finners  into  heaven.  Lelt  an  im- 
})roper  ufe  fhould  be  made  of  thefe  general  truths, 
which  the  Apoille  had  been  difclohng  ;  he  largely 
defcribes  in  the  lali  part  of  the  epilile  that  holy 
characler,  to  which  the  gofpel  falvation  i^  prom- 
iled  ;  and  ihows  that  none  but  thofe  who  were 
polTcircd  gf  it   might  hope.     After  enumerating 


the  hifinlte  Benevolence  of  Gen,  67 

a  number  of  vicious  charafters,  he  fays,  chapter 
V.  5.  That  tbefe  have  no  inheritance  in  the  king- 
dom of  God  and  Christ  ;  and  as  if  it  were  of  fet 
purpofe,  and  in  forefight  of  the  abufc  that  would 
be  made  of  feme  exprefTions  in  the  epiflle,  he 
adds  the  caution  is  verfes,  6,  7.  For  becaufe  of 
thefe  things,  cometh  the  wrath  of  Gob,  upon  the  chil- 
dren of  di [obedience.  Be  not  ye  therefore  partakers 
with  them* 

Paul  to  the  Colossi  an  s.  In  feveral  rcfpeds, 
there  is  a  great  fimilarity  between  this  and  the 
Epiftle  to  the  Ephefians.  The  fame  myftery  is 
mentioned  and  explained.  That  Chrilt  is  the 
head  of  the  holy  body,  the  church.  Not  the 
Mefliah  of  the  Jews  only  ;  but  of  the  Gentiles  al- 
fo.  And  to  make  this  more  credible  to  thofe 
who  had  flrong  prejudicies  againfl  the  admiflion 
of  the  Gentiles,  into  the  true  church  of  God  ; 
alfo  to  inftrucl  them  in  the  unity  of  the  holy  uni-- 
verfe  of  creatures,  he  defcribes  Christ  as  the 
head  of  the  whole ;  whether  things  in  Heaven  or 
things  on  Earth.  But  becaufe  all  holy  beings  are 
united  in  one  body,  and  made  of  one  fpiric,  and 
placed  under  one  head  ;  it  doth  not  follow  that 
all  creatures  will  ever  be  made  holy  beings.  In 
this  Epiflle  alfo  there  is  a  guard  againfl  miftake, 
fimilar  to  that  in  the  Ephefians.  The  necefTity 
of  holy  afFcdions  and  mortification  to  fm,  in  or- 
der to  (hare  in  this  falvation,  are  abundantly  ur- 
ged ;  and  after  mentioning  the  mofl  common  vi- 
ces of  men's  hearts  and  lives,  the  Apoflle  faith 
Chapter  iii.  6.  For  which  things  fake  the  wrath 
of  God  cometh  in  the  children  of  difobedience. 

Sec.  17.  Paul  the  Apostle  to  the  He- 
brews. A  great  fcope  of  divine  truth  is  inclu- 
ded in  this  Epiflle.  It  is  addreffed  to  the  He- 
brews, and  its  defign  is  to  prove  the  difTolution  of 
the  Mofaic  difpenfation,  and  convert  them  to  the 


68  Eternal  Mi/cry  reconcile  able  with 

cliriflian  faith  and  practice.  The  divinity  of 
CiiRisr,  and  tlie  glory  of  his  nature;  his  medi- 
atorial olFices  ;  the  perfedion  of  his  prieilhood  ; 
and  the  cfHcacy  of  his  atonement  and  intcrcefTion 
for  the  falvation  of  all  guilty  finners,  i^ho  come 
to  hi  III  are  fully  eftabliflicd.  Having  proved  the 
above-mentioned  important  points,  from  the  Old 
Teftamtnt  in  \\hich  the  Jews  believed  ;  he  in- 
troduces in  the  5th  and  6th  chapters,  a  ferious  re- 
proof of  their  ignorance, and  warning  of  the  con- 
fequenccs  of  their  infidelity.  In  chapter  v.  xii. 
iie  reproves  them. .  For  ichtn/or  the  tunc yc  ought 
io  he  teachers^  ye  have  need  that  one  teach  you  again ^ 
which  be  the  Jirjl  principles  of  the  oracles  of  God  ; 
and  are  become  fuch  as  have  need  of  milh,  and  ?jot 
ffjirong  meat.  In  chapter  vi.  4, 6.  he  warns  them 
of  their  danger,  and  the  diiiiculties  they  were 
putting  in  the  way  of  their  own  falvation.  For  it 
Js  impojfiblc  for  thofe  who  were  once  enlightened^  and 
were  made  partakers  of  the  holy  Ghojl,  and  have 
iajled  the  good  word  of  God^  and  the  powers  of  the 
world  to  come,  if  they  JJjall  fall  away,  to  renew  them 
to  repentance  :  feeing  they  crucify  to  themfelves  the 
fon  of  God  afrejL\  and  put  him  to  open  jhame.  The 
attainments,  mentioned  in  this  palTage,  are  doubt- 
Icfs  all  of  them  fuch  as  fall  fliort  of  holinefs  or 
love.  For  in  the  8th  and  9th  verfej;,  where  the 
Apodle  contrafls  the  charader  of  real  chrillians, 
with  thofe  who  thus  fall  away,  he  f peaks  of  things 
which  accuvipany  falvatioUy  that  is,  attainments 
which  cannot  mifs  of  falvation;  and  thefe  attain* 
ments  were  their  work  and  labor  of  love  ;  fo  that 
all  the  attainments  before-mentioned,  were  fuch  as 
fall  fliort  of  love.  But  though  men  may  difl'er 
in  opinion  what  thefe  attainments  are  ;  it  is  mofl 
evident,  that  the  Apodle  means  fome  kind  or  de- 
grcc  of  apoflacy ;  and  that  this  i$  an  apoilacy 


the  bifinite  Benevolence  of  God*  .69 

without  remedy,  for  it  is  impoffihle  to  renew  them 
to  repentance. 

That  the  apoftle  meant  an  utter  ruin,  by  the 
impolTibility  of  rcnewhig  them  to  repentance,  is 
illuftrated  by  his  comparifon  in  verfes  7,  8.  For 
the  earth  which  drinketh  in  the  rain  that  conieth  oft 
upon  it^  and  brirr^eth  forth  meat  for  the  ufe  of  them 
by  whom  it  is  drefjcd^  receiveth  blcfpng  from  God  : 
But  that  which  bcarcth  briers  and  thorns  is  rejed- 
ed^  and  is  nigh  unto  curfing  ;  whofe  end  it  is  to  be 
burned.  Doth  not  fuch  a  comparifon  as  this,  in 
defcribing  the  condition  of  thofe  who  cannot  be 
renewed  unto  repentance,  teach  us,  that  they  are 
rejected  of  God,  nigh  unto  final  cwx^mg^  and  that 
their  end  or  I  aft  fiat  e  is  to  be  burned, 

Paul  had  a  benevolent  defire  to  refcue  as  ma- 
ny of  his  nation  as  poflible,  from  the  infidelity 
into  which  he  faw  them  falling.  He  therefore  in- 
troduces another  warning,  in  chapter  x.  26 — 3 1 . 
For  if  'me  fin  wilfully  after  that  we  have  received 
the  knowledge  of  the  truths  there  remaineth  no  more 
facrifice  for  fins  ^  hut  a  certain  fearful  looking  for  of 
fiery  indignation^  which  fj all  devour  the  adverfsries. 
He  that  defpifed  Mofe's  law^  died  without  mercy ^ 
under  two  or  three  witneffes  \  of  hozv  much  for er 
pufiiJJjment^fuppofe ye^Jhall  he  bethought  worthy, 
who  hath  trodden  underfoot  the  Son  of  God^  and 
hath  counted  the  blood  of  the  covenant,  wherewith 
he  was  fanBified  an  unholy  thing,  and  hath  done  dcf- 
pite  unto  the  fpirit  of  grace  ?  For  we  know  him  that 
hath  faid,  vengeance  bekngeth  wito  me,  I  will  re» 
compence,  faith  the  Lord,  And  again,  the  Lord 
f jail  judge  his  people.  It  is  a  fearful  thing  to  fall 
into  the  hands  of  the  living  God.  What  can  all 
this  mean,  unlefs  there  be  a  mofl  awful  punifh- 
ment  for  fm  in  another  world  ?  do  not  thefe  dc- 
fcriptions  imply,  that  there  is  fuch  a  wilful  fm- 
ning  againft  Christ,  as  may  cut  men  oli'  fron\ 


70  Eternal  M If  try  reconcile  able  ivith 

the  benefits  of  his  facrificc,  and  that  there  is  no 
other  facrificc  through  which  they  can  be  for- 
given ?  Either,  this  is  an  imaginary  reprefenta- 
tion,  and  who  will  ferioufly  charge  the  fpirit  of 
God  with  this  ;  or  all  Apoliatesdo  actually  fufi'er 
a  fiery  indignation  in  this  life  equal  to  this  de- 
fcription,  which  it  is  prefumed  no  candid  perfon 
will  pretend  ;  or  there  is  a  punifhment  of  mifery 
in  the  world  to  come. 

Chapter  xii.  15 — 17.  Looking  diligently,  Icjl 
any  man  fail  of  the  grace  of  God  ;  lefl  any  root  of 
bitterncfs  fpringing  up,  trouble  you,  and  thereby 
many  be  dffilcd  ;  Icfh  there  be  any  forriicator,  or 
frofane  perfon,  as  Efau,  who  for  one  morfel  of  meat 
fold  his  birthright.  For  ye  know  how  that  after- 
ward, when  he  would  have  inherited  the  blcjfing,  he 
was  rejeded  :  for  he  found  7w  place  of  repentance, 
though  he  fought  it  carefully  with  tears,  Verfe  25. 
See  that  ye  refufe  not  him  thatfpcaketh.  For  if  they 
cfcaped  not  that  rcfufed  him  that  fpake  on  earth, 
much  more  fJ^  all  not  we  efcape,  if  we  turn  away  from 
him  that fpcaketh  from  heaven,  This  is  a  folenin 
warning  of  the  danger  of  unbelief,  whether  it  be 
by  a  doclrinal  or  practical  rejection  of  Jesus 
Christ.  Muil  not  thofe,  who  fail  of  the  grace 
of  God,  be  mifei  able  in  the  world  to  come  ?  Can 
thofe  be  faved  to  whom  there  is  no  place  for  re- 
pentance ? — By  him  that  fpeaketh  on  earth,  is 
meant  Mofes  in  the  Jewifli  difpenfation  ;  and  by 
him  that  fpeaketh  from  heaven,  is  meant  Christ 
in  the  chriilian  difpenfation.  The  fact  is  alTerted 
that  f'-.me  efcaped  not,  who  finned  againil  the 
light  and  grace  then  manifefled  ;  and  the  con- 
fequence  is  inferred  that  an  efcape  under  the 
greater  light  and  advantages  of  the  chriflian  dif- 
penfation is  much  more  improbable.  Who  can 
reconcile   this    rcprcfentation  with  the  hdi,  that 


ihe  Infinite  Benevolence  of  71 

all  men,  all  Tinners,  of  every  defcription  and  ev- 
ery degree  of  guilt,  will  efcape  ? 

Sec.  18.  John's  firft:  Epiftle.  Chapter  v. 
16,  iy»  If  any  man  fee  his  brother  Jin  afin,  that  is 
not  unto  deaths  he/hall  ajh^  and  he  fiall  give  him 
life  for  them  that  fin  not  unto  death,  There  is  a  fin 
unto  death  :  I  do  not  fay  he  fh all  pray  for  it*  All 
unrighteoufnefs  is  fin^  and  there  is  a  fin  not  unto 
death.  Here  is  a  diredion  to  pray  for  the  breth- 
ren, with  a  promife  that  prayer  fhall  be  heard  for 
them,  who  havenot  finned  fatally  or  pad  recovery. 
But  the  Apoflle  faith  there  is  a  fn  unto  death  ; 
and  adds  thefe  remarkable  words,  /  do  not  fay  he 
(}j  all  pray  for  it.  Doth  not  this  imply  that  there 
are  fome  fins  which  God  will  never  forgive,  and 
for  which  the  finner  mud  fuffer  the  pains  of  eter- 
nal damnation  ? 

The  whole  Epiftle  of  Jude  might  be  recited  av^ 
proof  of  eternal  punifhment.  In  the  14th  and 
15th  verfes  he  repeats  a  prophecy  of  Enoch,  the 
feventh  from  Adam,  of  which  we  have  no  account 
but  this,  that  may  be  fully  relied  on.  l^he  Lord 
€ometh  with  ten  thoufand  of  his  faints^  to  execute 
judgment  upon  all^  and  to  convince  all  that  are  un- 
godly among  them^  of  all  their  ungodly  deeds  ^  which 
they  have  ungodly  committed^  and  of  all  their  hard 
fpeeches,  which  ungodly  finner s  have  fpoken  againfi 
him.  This  is  doubtlefs  a  prophecy  of  the  day  of 
judgment,  which  fpeaks  its  own  meaning  fo  plain- 
ly, as  to  need  no  comment. 

Epistle  general  of  James.  It  is  faid  by 
fome,  that  in  the  epiftle  of  James  there  is  no  inti- 
mation of  future  puniftiment ;  but  this  is  a  great 
miftake.  The  defign  of  his  writing  did  not  lead 
him,  particularly  to  confider  this  fubjed.  His 
objed  was  to  defcrlbe  and  enjoin  chriftian  holi- 
nefs,  and  to  forbid  fundry  fins,  which  are  incon- 
fillent  with  a  gofpel  temper.     Many  of  ihe  prin- 


72  Eternal  Mi/ery  reconcile  able  with 

cipal  cofpel  do(fbrines  are  not  particularly  men- 
tioned by  hini  ;  thougli  they  are  flrongly  implied 
in  his  whole  writing  ;  and  it  is  thus  with  the 
doftrine  of  future  punifhmcnt.  There  are  how- 
ever fevcral  pafTages,  which  plainly  imply  a  pun- 
ilhment  to  come,  and  there  is  not  a  fuigle  intima- 
tion of  univerfal  deliverance.  The  feveral  par- 
ties in  this  enquiry,  agree  that  men  are  expofed 
to  eternal  purrifhment,  and  muft  fuffer  it  ;  unlefs 
God  delivers  them  by  his  mighty  powerand  grace. 
Therefore  to  place  a  lacred  writer  on  the  fide  of 
univerfalifm,  it  is  not  fulFicient,  that  he  be  filent 
concerning  what  is  agreed  to  he  juft  ;  but  it  is 
neccifary  that  he  give  a  pofitive  tellimony  for  the 
contrary  event,  through  the  grace  of  God;  and 
it  is  certain  that  James  gives  no  fuch  intimation, 
but  wholly  the  reverfe.  Chap.  i.  15.  Thenivhen 
lujh  hath  conceived^  it  bringeth  forth  fin  :  and  fin 
when  it  is  fnijhcd  bringeth  forth  death.  In  fuch 
a  place  as  this,  where  the  Apoftle  is  defcribing 
the  rife,  progrefs  and  end  of  lin,  it  certainly  was 
incumbent  on  him,  to  give  fome  intimation  that 
all  men  fliall  he  freed  from  this  death,  if  it  is  to 
be  the  cafe;  but  the  intimation  is  diredly  contrary. 
Chapter  ii.  13.  For  he  Jhall  ha^ye  judgment  with- 
out mercy  ^  that  haih  Pxwed  no  mercy  ;  and  mcrcf 
rejoiceth  agairijl  judgment.  Mud  not  the  future 
(late  of  that  man  be  miferable,  to  whom  no  mer- 
cy is  fhcwed,  and  it  feems  there  are  to  be  fuch  ? 
What  muff  be  the  (late  of  thofc  perfons,  who  have 
no  mercy  in  their  own  conduct,  for  an  evidence 
that  they  have  right  to  rejoice,  in  the  day  when 
God  (hall  arife  to  execute  judgment.  Chap.  iii. 
I,  2,  -3.  Go  to  now^  ye  rich  men^  weep  and  howl  for 
the  mif erics  that  Jha I i  come  upon  you.  Tour  riches 
are  corrupted,  and  your  garments  are  moth  eat Cfi. 
Tcur  gold  and  fiher  is  cankered  ;  and  the  rufl  of 
them  J  hall  be  a  witnofs  a?ainfi  you^  and  /hall  eat 


the  Infinite  Benevolence  of  Gob.  7j 

your  fiejid  as  it  were  fire  :  ye  have  heaped  treafure 
together^  for  the  lafi  days.  This  is  a  iiiofl  folemn 
threatning  to  thofe  who  mifufe  the  bleflings  of 
time,  and  diHionor  God  the  giver.  Of  what  na- 
ture is  the  evil  threatened  ?  It  is  not  the  lofs 
of  their  riches ;  for  through  abundance  they 
canker  and  ruft  in  their  poflelTion.  Alfo  their 
garments  are  fo  many,  that  they  are  moth- 
eaten  through  want  of  ufe.  Their  treafures  by 
a  mifufe  of  them,  (hall  increafe  their  wretched- 
nefs  in  the  lad  days.  The  miferies  mentioned, 
are  not  thefe  now  felt ;  but  miferies  to  come, 
and  (hall  eat  their  flefh  as  fire.  An  attentive  pe- 
Tufal  of  this  Epiftle,  will  find  many  other  impli- 
cations, of  a  future  judgment  and  punifhment. 

Sec.  19.  Testimony  from  the  Revelation 
of'St.  John.  This  book  contains  a  predidlion 
of  events  which  fhould  take  place,  from  the  time 
in  which  it  was  written,  to  the  end  of  the  world, 
and  final  day  of  judgment,  when  the  holy  fhall 
be  fixed  in  a  (late  of  eternal  blefTednefs,  and  the 
wicked  in  eternal  mifery.  The  defcriptions  are 
in  a  language  highly  figurative.  The  purpofes 
of  divine  goodnefs  in  giving  this  revelation,  were 
to  fupport  the  faith  and  patience  of  chriflians, 
under  thofe  calamitous  things  which  were  to 
happen  to  the  church  ;  alfo  to  ferve  as  tefUmony 
of  the  truth  of  the  fcriptures,  when  the  events 
predicted  fhould  have  a  manifeft  accomplifli- 
ment ;  whereby  there  is  an  accumulating  fund  of 
evidence,  that  the  Holy  Bible  is  the  word  of  that 
God,  who  governs  and  will  judge  the  world. 

No  wifdom  but  that  which  is  infinite,  could  fo 
exprefs  fcripture  prophecy,  as  to  anfwer  the  ends 
defigned  by  it.  In  the  firft  place  the  prophecy 
jmufl  be  fo  exprefled,  that  the  church  will  fee  a 
promife  of  final  prefervation  and  triumph  j  and 

K 


74  Eternal  Mi/cry  reconctkahle  with 

of  deftniflion  to  their  enemies,  who  do  not  fea? 
and  ol  L'v  God  ;  allb  that  they  may  fee  the  ac- 
complinuncnt  of  the  predidiun,  when  it  takes 
place.  The  prophecy  mull  alfo  be  fo  exprefled, 
as  not  to  be  an  intelligible  hiitory  of  all  the  fads 
and  particular  events  by  which  it  is  fulfilled. 
For  if  it  were  thus  particularly  exprelTed,  the  pre- 
diction would  fru (irate  iifelf.  The  church  of 
antichrill,  would  n.  ver  have  aded  out  the  prin- 
ciples by  which  it  is  governed,  if  the  particular 
adions,  proving  their  principles,  and  the  punifh- 
inent  tliat  is  to  follow  their  adions,  had  been  fa 
defcribed  as  to  be  underftood  by  the  adors  them- 
felves.  Prophecy  is  not  written  to  keep  bad  men 
from  their  bad  adions ;  but  to  fupport  the  good 
under  their  perfecution,  and  to  affure  the  friends 
of  Christ,  that  in  a  proper  time,  his  en-emies  fhall 
be  overthrown,  and   their  reign  come  to  an  end. 

Thcfe  remarks  on  the  defign  of  prophecy,  fhow 
thereafons  why  this  book  was  exprelfed  in  that 
figurative  and  enigmatical  language,  which  the 
prophets  often  ufed  ;  and  nothing  but  the  in- 
fpiiation  of  infinite  wildom  could  have  done  it. 
The  ohfcurity  concerning  particular  events,  adors 
and  adions,  in  which  thcfe  prophecies  are  cloath- 
ed  before  the  fulfdment;  and  the  plainnefs  with 
which  they  appear  after  fulfilment,  prove  God  to 
be  tho  author  of  them. 

Tin-  prophecies  ot  John  aflure  us  that  the  reign 
of  wicked  men,  and  of  a  corrupt  church  fhall  be 
dcflroycd,  and  that  the  enemies  of  Christ's  caufe 
and  of  pure  humble  chriftianity,  fhall  come  to  a 
fearful  worldly  end.  Alfo  that  a  pure  and  very 
profperous  Hate  of  the  earthly  church  fhall  fuc- 
cetd.  Many  of  th-fc  prophecies  have  been  ful- 
filled*, to  the  alVonifhment  of  thofe  who  compare, 
tlicm  with  the  hiltor)  of  nations,  and  of  mankind  ; 
and  they  are  now  fulfilling  in  a  more  rapid  fuc- 


the  Infinite  Benevolence  of  God.  75 

•ccfllon  of  events,  than  was  ever  known  before. 
Every  accomplifhment  of  God's  vengeance  in  this 
world,  gives  credibility  to  his  threatning  of  ven- 
geance in  the  world  to  come. 

I  BEFORE  obferved,  that  this  prophecy  reaches 
to  the  final  fixation  of  things,  in  a  bleflednefs  and 
mifery  that  is  to  be  eternal.     In  the  beginning  of 
this  book,  it  is  faid  of  Jesus  Christ  who  appear- 
ed in  vifion  to  John ;  Behold^  he  comeih  in  clouds  ; 
and  every  eye  pall  fee  him^  and  they  afe  lubich 
pierced  him  :  and  all  kindreds  of  the  earth  /hall  wail 
becaufe  of  him.  Rev.  i.  7.     Thefe   words,  appear 
to  have  a  dired  reference  to  Christ's  fecond 
coming  to  judgment,  which  will  take  place  after 
the  prophecies  of  the  whole  book,  are  fulfilled. 
Every  eye  (hall  fee  him,  and  all  kindreds^  all  na- 
tions of  the  earth  (hall  wail  becaufe  of  him.    This 
doth  not  appear,  as  though  he  would  thus  come 
Xo  give  a  final  and  glorious  falvation  to  all   men. 
Chapter  iii.  5.     He  that  overcometh^  the  fame  fljall 
be  cloathedin  white  raiment  ;  and  I  will  not  blot  his 
name  out  oj  the  book  of  life^  but  I  will  confefs  his 
name  before  my  father^  and  before  his  angels. ^^     In 
fundry  other  palfages,  as  in  this,  mention  is  made 
of  the  book  of  life,  and  thofe  whofe  names  are 
written  in  it.     Christ  himfelf  fpeaks  of  confefT- 
ing  and  denying  men  before  God  and  the  holy 
Angels.     Thefe,  with  many  other  reprefentations 
of  holy  writ,  are    entirely  unintelligible  ;  unlefs 
men  are  in  the  end  to  be  divided  into  two  claifes. 
Some  written  in  the  book  of  life,  and  fome  not  ; 
fome  confelTed   and  fome  denied  ;  and  that  they 
are  refpedively  to  meet  with  very  different  treat- 
ment.    Chapter  xiv.    10,11.     "-^  The  fame  jh all 
drink  of  the  wine  of  the  wrath  of  God,  which  is 
poured  out  without  fnixture,  into  the  cup  of  his  indig- 
nation ;  and  hejlall  be  tormented  with  fire  and  brim^ 
/lone,  in  the  prefence  of  the  holy  Angels,  and  in  the 


"](}  Eternal  Mifery  reconcileabk  with 

frcfence  of  the  Lamb :  and  the  fr.icke  of  their  torment 
afcendttJj  up  forever  and  evtr,^^  It  dots  not  ap- 
pear probable,  that  thefe  words  delcribe  any  pun- 
iflinient,  which  the  adherents  of  Antichriilare  to 
receive  in  this  world.  Their  worldly  puniihinent, 
which  is  indeed  awful,  is  exprefled  in  very  differ- 
ent lan^^uage.  This  is  a  punijLment  inthc prcfcncc 
of  the  holy  Angels^  and  in  the  prefence  iftht  Lanib^ 
denoting  that  it  is  to  be  in  the  invifible  world, 
and  it  is  to  be  forever  and  ever. 

The  conclufion  of  this  prophecy,  furniflies  a 
mod  explicit  teflimony  for  the  eternal  puniflnnent 
of  fome  men.  After  the  prophet  had  dtfcribcd, 
according  to  the  vifions  prcfcntcd  to  him  ;  both 
the  adverfe,  and  the  profperous  or  millenial  (late 
of  the  church  ;  together  with  a  rebellion  againfr 
God,  which  is  to  happen  immediately  before  the 
general  judgment ;  he  proceeds  to  give  an  ac- 
count of  that  awful  and  interefting  day,  which 
will  end  the  probationary  ftj.tc  of  rarkiiid,  and 
place  them  all,  in  happinefs  or  mifery  eternal. — 
From  chapter  xx.  lo,  to  chapter  xxi.  8.  A7id  the 
devil  which  deceived  thcm^  'was  cafl  into  the  lake  of 
fire  and  brimfloncywhere  the  beafl  and falfe  prophet 
arey  and  (hall  be  tormented  day  and  nighty  forever. 
And  Ifdiv  a  great  white  throne^  and  him  that  fat 
on  it y  from  whnfe  face  the  heavtn  and  earth Jled  a- 
ivay^  and  there  was  found  no  place  for  them.  And 
j  faw  the  dtad^  f mail  at'd  great y  [land  before  Cod  ; 
and  the  books  were  opentd  ;  and  another  book  was 
cpeiiedy  which  is  the  beck  (fife  ;  and  the  di ad  were 
judged  out  of  thofe  things  which  uere  written  in  the 
books  according  to  their  works.  And  death  and  hell 
were  eajl  into  the  lake  of Jirc,  J  his  is  the  fecond 
death.  And  wbofocvtr  was  not  found  written  in 
iijc  book  of  life^  was  cafi  into  the  lake  of  fire.  And 
Ifdw  a  /lew  heaven,  and  a  new  earth  :  for  the  firfl 
ijeaven  and  the  firfl  earth  were  paffed  away  ;  and 


the  Infinite  Benevolence  of  God.  77 

ibere  zuns  no  morcfea.  And  1  j'c/jn  favj  the  holy 
city^  the  New  jerjf^ilemy  coming  a  own  from  God  out 
of  heaven^  pr  epartd  as  a  bride  adorned  for  her  huf 
hand,  yltid  i  beclrd  a  great  voice  out  of  be  av  en,  fay- 
ing. Behold  the  tabernacle  of  God  is  itith  men,  and 
be  will  dwell  with  ibcm,  and  iheyjhall  be  bis  peoph^ 
and  God  Inirfelf  Jlmll  be,  with  them,  and  be  their 
God,  Jnd  GcdJ/.  all  wipe  away  all  tears  from  their 
eyes  :  and  there  Jhall  be  no  fuore  death,  neither  f ar- 
row, nor  crying,  jieither  fall  there  be  any  more  pain: 
for  the  former  things  arepaffed  away.  And  he  that 
fat  upon  the  throne,  [aid.  Behold,  I. make  all  things 
new.  And  be f aid  unto  me.  Write  :  for  thefe  things 
are  true  a7d faithful.  He  thai  -Q-vercomeibf jail  in- 
herit all  things  ;  and  I  will  be  his  God,  and  he  Jhall 
be  my  fon.  But  the  farfid,  and  the  unbelieving, 
and  the  abominable,  and  'niuhcremongers,  and  mur^ 
derers,  and  idolaters,  and  all  liars,  jhall  have  their 
part  in  the  lake  that  burneth  with  fire  and  brinu 
ft  one  :  this  is  thcfecond  death  J' 

On  this  paiTage  we  may  remark,  that  it  de- 
fcribes  a  new  era  and  flate  of  things.  Satan  the 
fitfl  deceiver  of  mankind,  and  who  had  been  im- 
mediately acceflary  to  many  of  their  crimes,  is 
cad  into  the  lake  of  fire,  an  emblem  of  extreme 
niifery  and  torment.  The  beaft  and  falfe  prophet 
are  with  him.  Thefe  are  prophetic  nam*es  of 
certain  numerous  claiTes  of  mankind,  who  had 
oppofed  God's  truth  and  committed  gr^at  fni  ; 
and  muft  mean  the  individuals  who  compoled 
thefe  claffes.  A  day  of  judgment  is  particularly 
defcribed.  A  great  change  in  the  natural  flate 
of  the  univerfe  is  predicted  ;  there  are  to  be  new 
heavens  and  a  new  earth  ;  all  things  are  to  be 
made  new  ;  in  order  to  adapt  them  to  the  moral 
charaQer  of  creatures,  and  whether  this  charac- 
ter be  good  or  bad,  it  will  be  perfect  and  fixed  in 
its  kind. 


78  Eternal  Ml/cry  reconcile  able  with 

When  all  men  become,  either  perfedly  good 
or  perfectly  bad,  it  is  reafonable  to  fuppofe,  fuch 
a  change  in  the  natural  flruclure  of  things  as  is 
tlelcribed  will  be  made;  that  all  parts  of  the  uni- 
Vcrfe,  may  be  accommodated  to  a  fit  treatment  of 
their  diflerent  charaders,  and  difpofitions.  Two 
Hates,  one  of  exceeding  happinefs  and  the  other 
of  exceeding  mifery,  are  promifed  as  plainly  as 
language  can  do  it ;  alfo  the  charafters  of  the 
perfons  configned  to  them  are  drawn,  that  it  may 
appear,  God  doth  not  act  capriciouHy  in  their 
diilerent  deftinations.  The  perpetuity  of  this 
ftate  is  alfo  plainly  expreffed.  There  is  to  be  no 
more  death,  forrow  or  crying,  and  no  more  pain 
to  the  godly  ;  and  the  evil  are  to  bepunifhed  day 
and  night  forever. 

\Ve'  have  confidered   the  writers  of  the  New 
Teflament,  and  the  refpeclive  teflimony  they  give 
to  the  dodrine  of  eternal  punifliment.     The  tef- 
timony  of  JESirs  Christ  alone,  ought   to  be  ef- 
teemed  fuflicient ;  for  he  is  the  omnifcient  God  ; 
the  .government   of  the  world   is  in    his  handi> ; 
and  he  is  to  be  the  fnial  judge  of  the  (late  of  men. 
The  eternal  punilhm^^nt  of  part  of  mankind,  and 
exhortations  founded  upon  the  danger  of  coming 
to  that   awful  end,    are  often  introduced  in  the 
difcourfes  of  Jesus  ;  and  he  feemed  to  confider, 
a  plain  warning  of  thefe  truths,  to  be  a  principal 
part  of  his  bufmcfs  as  a  teacher  of  Religion.     \Vc 
have  alfo  examined  all   the  other  writers  of  the 
>Tew  Teflament,  and  find  them  explicit  in  defcri- 
bing  the  fame  fchemc  of  divine  government,  and 
the  fame   end  to  the    probationary  flate  of  men, 
as   their  divine  mafter  before  them  had  taught; 
and  their  tcdimony  of  a  future  punifhment,  is  not 
deduced  from  obfcure  intimations  and  far  fetched 
confo(|uences  from  other  dodrines;  but  aflcrted  in 
the  mod:  plain  language,  and  ufeda*  an  argument 


the  Infinite  Bnevoknce  of  God,  7^ 

to  receive  and  obferve  other  doctrines ;  inftead 
of  being  obfcurely  founded  on  them.  And  it 
does  not  appear,  that  Christ  and  his  Apoflles 
could  have  told  this  truth,  in  terms  more  plain, 
than  thofe  which  they  have  ufed. 

Sec.  20.  It  is  in  the  writings  of  the  New 
Teftament,  that  we  mufl  expe(5l  to  find  the  point 
in  confideration  mod  explicitly  decided.  It  was 
referved  for  him,  who  came  from  the  other  world, 
and  is  to  be  the  judge  of  all  men,  to  tell  mod 
plainly  what  he  fliould  do,  acling  as  judge  of  all 
the  earth.  This  colledion  of  fcripture  teflimo- 
ny,  with  the  remarks  made  upon  it,  hath  already 
fwelled  into  much  larger  compafs,  than  was  lird 
intended  ;  and  only  a  fmall  part  of  what  might 
be  mentioned  from  the  New  Teftament,  hath 
been  adduced.  The  difficulty  of  my  defign  hath 
not  fo  much  confifted  in  finding  evidence  of  eter- 
nal punifkment  in  the  fcriptures,  as  in  making  a 
feledion  from  the  proofs,  which  are  too  nume- 
rous to  be  all  of  them  recited.  Left  it  lliould  be 
faid  that  the  Jewifh  fcriptures  are  filcnt  on  this 
point,  a  few  paflages  will  be  adduced  from  them. 
Job  xxi.  30.  That  the  wicked  is  referved  to  the 
day  of  deJiru6lion^  they  fh  all  he  brought  forth  to  the 
day  of  wrath,  Pfalm  ix.  5.  Thou  haji  elefiroyed  the 
wicked^  thou  hafi  put  out  their  name  forever  and 
ever,  Verfe  1 7.  The  wicked  fJoall  be  turned  into 
Hell,  and  all  the  nations  that  forget  God,  xi.  6. 
Upon  the  wicked  he  fhall  rain  fnares,  fire  and  brim" 
flone,  and  an  horrible  tempefi  ;  this  fhall  be  the  por- 
tion of  their  cup.  xxxvii.  20.  But  the  wicked  Jhall 
ferijh,  and  the  ene?nies  of  the  Lord  Jhall  be  as  the 
fat  of  Lambs  ;  they  flmll  cenjume,  into  fmoke  they 
flmll  confumc  away,  Ixviii.  2.  As  wan  melt eth  before 
the  fire  ^fo  let  the  wicked  perijh  at  the  prcfence  of 
God,  xciv.  12,  13.  Blejfed  is  the  man  whom  thou 
tcacl^ji  out  of  thy  law}  until  the  pit  be  digged  for 


So  Eterru'.l  Mi/cry  reconcile  able  ivifh 

the  "v'lckcd.  cy\\\  20.  The  Lord prcfer'vcth  all  them 
ihat  love  him  ;  but  all  the  wicked  uill  he  dcjlros. 
Prov.  xi.  7.  When  a  wicked  man  dicth^  his  eX" 
fcOation JLall perijh.  How  can  a  wicked  man*r^ 
expechitions  perifh  at  death,  if  he  is  to  be  faved? 
Prov.  xvi.  4.  The  Lord  hath  made  all  things  for 
hitv.frlf ;  yea^  evcii  the  wi  iked  for  the  day  ofeviL — 
xxiv.  19,  20,  Tret  not  thy f elf  becaufe  of  evil  men ^  for 
there  tLall  be  no  rezvard  to  the  evil ;  The  candle  of 
the  icickedjhai!  be  pt4t  out. — Ezek.  iii.  19.  l^et  if 
thou  ivarn  the  uicked^  and  he  turn  not  from  his 
ivickedmfs^  hefiall  die  in  his  inquity  ;  but  thou  hajl 
delivered  thy  fouL  Dan.  xii.  2.  Andmanvofihem 
ihatjleepy  Ihall  awake ^fome  to  cvcrhfiin^  iife^  and 
fome  to Jhamc  and  everlaftinz^  contempt.  Job  xi.  20. 
But  the  eyes  of  the  'x  i  eke  d  jh  all  fail  ^  and  their  hope 
ft  all  be  as  the  giving  up  of  the  Ghojl,  xx.  5,  7. 
The  triumphing  of  the  ^ncked  isfiwrt^  and  the  joy  of 
hypocrites  but  for  a  moment^  yet  he  flail  perijh  for- 
ever, Pfahn  xxxvii.  38.  The  end  of  the  wicked 
fhallbe  cutoff, — cxii.  10.  lie Jhall gnajb  with  his 
teeth  ^  and  melt  away  ;  the  dcfire  of  the  wicked  Jhall 
ptrifh. 

Job  XX xi.  3.  Js  not  deftruciion  to  the  wicked?  and 
a firan'je punijhment  to  the  workers  of  iniquity? 
Mai.  iv  I.  The  day  cometh^  that  jhall  burn  as  an 
oven.,  and  all  the  proud.,  fh all  hcjlubble  ;  and  the 
day  that  comet h  fijcill  burn  them  up^  faith  the  Lord 
of  Hofls^  and  leave  them  neither  root  nur  branch,-^ 
Pfahn  i.  5.  6.  The  ungodly  (hall  not  ft  and  in  the 
judgment,  the  way  of  the  U7igodly  Jhall  perijb.  The 
whole  of  the  73  Pfahn,  is  a  defcription  of  the  dif- 
fcrenc^*  between  the  godly  and  ungodly,  and  the 
awful  end  to  m  Inch  the  latter  fliall  come. — Prov- 
erbs i.  26,  to  the  end,  /  alfo  will  laugh  at  ycur  ca- 
lamity ;  i  will  mock  when  your  fear  comet h  :  when 
your  fear  ccmcth  as  defolaticn,  and  ysur  dcftruflion  ( s 
a  whirlwind ;   then  fhull  they   call    u^:i    p::,  bul  I 


the  Infinite  Benevolence  of  Cod.  8 1 

v)illmt  anfwer\  ihey  Jhall  feek  me  early ^  hut  they 
fhall  not  find  me.  Therefore  Jhall  they  eat  of  the 
fruit  of  their  own  way,  and  be  filled  with  their  own 
devices.  For  the  turning  away  of  the  ftmplc  Jhall 
flay  them^  and  the  profperity  of  fools  fhall  defiroy 
them.  Thefe  are  a  few,  from  many  paflages  in 
the  Old  Teflament,  fliowing  the  future  and  utter 
deftrudion  of  fmners. — They  are  referved  to  the 
day  of  deflrudion  and  wrath. — Their  name  is  to 
be  put  out  forever. — They  are  to  be  turned  into 
Hell. — The  portion  of  their  cup  is  fnares,  brim- 
ftone  and  an  horrible  temped.— .They  fhall  per- 
ifh. — Confume  into  fmoke. — Confume  away.-— 
Melt  as  wax  before  the  fire  in  the  prefence  of 
God. — A  pit  is  digged  for  them. — Be  dcllroy- 
ed. — Their  expectations  perifh. — God  made  them 
for  the  day  of  evil. — ^They  fhall  have  no  reward 
of  good. — Their  candle  fhall  be  put  out. — They 
fhall  die  in  their  iniquity. — They  fhall  arife  to 
fliame  and  everlafling  contempt. — Their  eyes  fhall 
fail. — Even  their  hope  fhall  be  like  the  giving  up 
of  the  Ghoft. — Their  triumphing  is  fhort. — Their 
joy  is  for  a  moment. — Their  end  is  cut  off. — They 
fhall  gnafh  with  their  teeth. — Their  defires  per-^ 
ifh. — There  is  a  ftrange  punifhment  for  them.— 
A  day  that  burns  as  an  oven,  fhall  burn  them  up, 
and  leave  them  neither  root  nor  branch. — Goi> 
will  laugh  at  their  calamity,  when  their  deflruc- 
tion  comes  as  a  whirlwind. — They  fhall  feek  God 
and  not  find  him. 

Having  thus  colleded  in  one  point  of  view, 
a  number  of  the  exprefTions  ufed  in  the  Old  Tef- 
lament,  to  defcribe  the  future  and  eternal  pun- 
ifhment of  wicked  men  ;  I  will  join  in  the  fame 
view,  thofe  from  the  New  Teftament,  which  have 
already  been  more  largely  repeated.  Christ  faith 
there  are  thofe,  for  whom  he  dgth  ngt  pray.— 

Ju 


82  Eternal  Mi/try  reconciUable  with 

That   there  is  a  Son  of   perdition  who  is  loft.— 
That  many  fliall   leek  to  enter  into  Heaven  and 
fhall  not  be  able. — That  they  (hall  be  (hut  out 
from  Abraham  and  all  the  prophets. — They    are  " 
children  of  the  Devil,  and  the  judge  at  the  end  of 
the  world,  (ball  fend  forth  his  Angels,  and  gath- 
er them  out  of  his  kingdom,  and  caft  them  into 
a  furnace  of  fire. — They   (hall    be  fevered  from 
among  thejufl. — They  (hall  be  bound  hand  and 
foot  and  calf  into  outer  darknefs. — The  doors  of 
Heaven  are  (hut  againH:  them,  and  God  anfwers, 
I  do  not  know  you. —  I'hey  are   caft  away  as  un- 
profitable fcrvants. — They  are  called  curfed  ones, 
and  fentenced  to  everlalfing  fue,  prepared  for  the 
Devil  and  his  Angels. — ^They  receive  their  good 
things,  their  portion  in  this  life,  and  are  torment- 
ed  in  the  life  to  come. — An  impadible  gulph  is 
placed  between  them  and  the  ble(red. — They  die 
in  their  fms. — Where  Christ  is  gone  they  can- 
not come. — They  commit  fms  which  (hall  not  be 
forgiven  either   in  this  or  the  world  to  come.— 
They  never  haveforgivenefs. — They  are  in  danger 
of  flell  lire. — Both  foul  and  body  (hall  be  deftroy- 
ed  in  Hell.— They  (hall  loofe  thcmfelves. — Shall 
be  denied   before    God   in  Heaven. — The  judge 
will  be  afliamed  of  them  when  he  comes  in  the 
glory  of  the  Father. — They  cannot  efcape  the 
damnation   of  Hell. — They  have  received   their 
coniolation  in  this  world. —  They  fhall  come  out  of 
their  graves  to  the  refurredion  of  damnation. — 
They  arc  caft  forth  as  ufelefs  branches  and  burn- 
ed.— They  are  burnt  up  as  chatf  with  unquench- 
able fire. — They  are  reprefented  as  fpirits  in  prif- 
on,  referved  for  future  punilhment. — Perfons  in 
damnable   herefies  going  to   fwift  deftruclion. — 
Their  judgment  and  damnation  ilumbereth  not. — 
They  arc  referved  to  the   day    of   Judgment   to 
bepuniflied. — They  ar^  utterly  to  perilh  in  their 


the  Infinite  Benevolence  ofGoD*  83 

own  corruption, — The  mifl:  of  darknefs  is  re- 
fcrved  to  them  forever. — The  heavens  and  the 
earth  vi^hich  now  are,  are  kept  in  flore,  referved 
unto  fire,  againft  the  day  of  judgment,  for  the 
perdition  of  ungodly  men. — They  treafure  up 
wrath  againft  the  day  of  wrath,  and  the  revelation 
of  the  righteous  judgment  of  God. — God  will 
render  to  them  indignation  and  wrath,  trib- 
ulation and  anguifh. — They  are  veflels  of  wrath 
fitted  to  deflrudion,  that  God  may  fhow  forth 
his  power  in  them. — The  preaching  of  the  crofs 
is  to  them  foolifhnefs,  and  therefore  they  perifh. — 
All  the  means  of  grace  are  unto  them  a  favor  of 
death  unto  death. — They  are  to  receive  in  another 
world  according  to  the  things  done  in  the  body. — 
They  are  enemies  of  the  crofs  of  Christ,  and  their 
end  is  deftruftion. — When  they  fhall  fay  peace 
and  fafety,  fudden  deftrudion  (hall  come  upon 
them,  and  they  (hall  not  efcape. — When  Christ 
comes  in  flaming  fire,  taking  vengeance  on  them 
that  know  not  God,  they  fhall  be  punifhed  with 
everlafting  deflru6lion,  from  the  prefence  of  the 
Lord. — God  fhall  fend  them  ftrong  delufions, 
that  they  fhould  believe  a  lie  that  they  all  might 
be  damned. — They  cannot  inherit  the  kingdom 
of  God. — The  wrath  of  God  cometh  on  them. — 
It  is  impofTible  to  renew  them  to  repentance.— 
They  are  nigh  unto  curfmg,  and  their  end  is  to 
be  burned. — For  them  there  remaineth  no  more 
facrifice  for  fm,  but  a  certain  fearful  looking  for  of 
fiery  indignation,  which  fhall  devour  the  adverfa- 
ries. — Though  they  feek  repentance  there  is  no 
place  for  it. — There  is  a  fm  unto  death  for  which 
we  are  not  to  pray. — When  Christ  cometh  in 
the  clouds  of  heaven,  they  fhall  wail  becaufe  of 
him. — Their  names  fhall  be  blotted  out  of  the 
book  of  life. — They  fhall  be  tormented  with  fire 
and  brimftone,  in  the  prefence  of  the  Lamb  and 


S4  Eternal  M  if  cry  reconcile  able  with 

his  angels. — The  fmoke  of  their  torment  (hall  af« 
cend  up  forever  and  eyer. — They  are  configned 
over  to  the  fccond  death. 

Sec.  2  1.  There  is  a  wonderful  variety  of  ex- 
prefTions,  in  both  parts  of  the  holy  volume,  rep- 
refenting  the  awful  and  ceafelefs  mifery  of  fm- 
ners  ;  nor  are  they  like  the  exprefTions  of  men- 
l^either  any  fmgle  man,  nor  any  combination  of 
men,  without  the  holy  fpirit  of  God,  could  have 
produced  fuch  a  diverfity  of  defcriptions  on  this 
fubjed  and  all  of  them  forcibly  depicluring  the 
utter  ruin,  and  mifery  without  end  of  impenitent 
fmners.  On  this  multitude  of  exprellions  and 
images  varying  in  kind,  but  all  uniting  in  a  clear 
affertion  of  the  fame  great  and  awful  event,  we 
may  remark : 

lif.  That  the  diverfe  wording  of  the  threat- 
nings,  is  a  prefumptive  proof,  that  they  were  given 
by  the  fpirit  of  God.  Parties  and  fc6taries  of 
every  kind,  fall  into  modes  of  exprefTion  peculiar 
to  themfelves  ;  and  have  only  one  or  a  few  ways 
of  defcrihing  fads  which  are  pafl,  or  which  they 
exped  in  future.  On  this  fubiecf,  the  whole 
known  univerfe,  natural  and  intelledlual,  is 
fearched  for  images,  and  thefe  images  are  ufed  to 
aid  the  defcription  of  a  future  ruin  to  ihe  fmner, 
that  will  be  compleat  and  without  end.  And  in 
all  this  variety  of  defcriptions,  there  is  not  a  fmgle 
circumllance  that  is  puerile,  or  finks  the  dignity 
of  that  awful  and  gloiious  God  who  fpcaks  and 
will  execute  his  own  judgment  ;  but  the  whole 
is  expreifcd,  as  we  might  exped  It  would  be  by 
omnii'cience. 

idly.  Doubtless  one  defign  of  this  variety  of 
ex  predion,  was  to  teach  us  the  grtatnefs  of  eternal 
punilhmcnt,  and  etredualiy  warn  men,  that  the 
tnifcry  tlirciitcncd  to  diiubedience  and  impeni- 
tencc  is  uot  fmali.     iinother  dcftgu  of  this,  was 


the ,  Infinite  Benevolence  cfGoDu  8  ^ 

to  teach  us  its  certainty.  Infinite  wifdom  knew 
how  hard  a  thing  it  is  ior  men  to  part  with  their 
fin,  and  o^n  the  righteoufneis  of  his  law  and  its 
penalties ;  alfo  how  inclined  they  would  be  to 
accommodate  the  gofpel  call  to  a  life  of  fecurity,in 
purfuit  of  pleafurable  vices.He  knew  how  apt  they 
are  to  deceive  themfelves,  on  imaginary  grounds 
of  fafety ;  and  what  mighty  efforts  would  be 
made,  to  blot  from  the  confcience  a  fenfe  of  judg- 
ment and  wrath  to  come.  And  he  therefore  hath 
threatened  the  event  in  fuch  a  multitude  of  form«i 
that  the  certainty  and  clearnefs  of  his  word  might 
not  be  evaded ;  or  its  power  on  the  confcience 
be  loft.  If  only  a  few  forms  of  expreffion  were 
ufed,  the  ingenuity  of  thofe  who  oppofe  the  doc- 
trine, might  obfcure  them  by  falfe  gloffes  ;  but  in 
this  multitude  of  varied  expreflions,  fuch  a  thing 
is  not  pofTible,  and  the  variety  adds  force  to  the 
truth  exprefTed.  The  humble  chriftian,  who 
heartily  believes  the  whole  bible ;  and  the  man 
who  reads  it  without  prejudice,  will  find  fufEcient 
evidence,  that  fuch  a  dodrine  is  there  maintain*, 
ed  ;  and  the  very  variety  of  expreflions  will  be 
no  fmall  circumftance  giving  fuch  a  conviction. 

3dly.  If  the  attempts  which  are  made  Ihould 
obfcure  a  few  of  the  defcriptions  ufed  on  this  fub- 
jedt ;  ftill  they  are  fo  many  and  fo  varied,  that  the 
weight  of  evidence  would  notbeeffentially  injured. 
The  words  moft  naturally  conveying,  in  our  laa- 
guage,  an  idea  of  duration  without  end ;  are  eter^ 
nal,  everlajiing^  forever^  and  ever.  Pains  have 
been  taken  by  feveral  writers,  and  are  often  ufed 
in  converfation,  to  fhow  that  thefe  words,  do  not 
certainly  mean  punifhment  without  end,  when 
applied  to  this  fubjeft.  Butif  we  (houldyield  up 
ail  thefe  exprefTions,  the  fcripture  teftimony  would 
not  be  at  all  fhaken.  Perhaps,  many  of  us  who 
teach  in  the  church,  have  erred  in  our  public 


85  "Eternal  Mifery  reccncikahk  with 

miniflrations  by  very  much  confining  our  fcripture 
proofs,  tothofe  pa ffages,  where  the  words  eternal, 
everlaftiiig,  and  forever  are  ufed ;  which  hath 
led  our  hearers  to  think,  there  are  no  other 
proofs  ;  and  that  if  thefe  can  be  in  any  degree 
weakened,  the  do6lrineis  in  the  fame  proportion 
made  uncertain.  But  this  is  far  from  being  fa6t. 
All  thofe  expreffions  which  deny  any  future  good 
to  the  finner  ;  which  deny  a  future  forgivenefs  ; 
which  deny  an  end  to  his  forrows  ;  which  fpeak 
of  his  end  or  lafl  Hate  as  miferable  ;  which  deny 
hini  thofe  bleflings  that  compofe  heaven  ;  or  that 
reprcfent  his  character  fixedly  an  evil  one,  with- 
out any  change  to  take  place  ;  and  many  other 
befides  thefe,  are  as  ftrong  proof  of  endlefs  pun- 
ilhment,  as  the  words  eternal  and  everlalling 
would  be,  in  the  endlefs  fenfe  of  them.  To  dis- 
prove the  endlefs  punifhment  of  finners,  it  is  ne- 
cefTary,  not  only  to  explain  away  the  natural 
meaning  of  the  words  eternal  and  forever  ;  but 
alfo  to  prove  that  a  creature's  end  or  laft  ftate,  is 
not  his  lafl  (late  ;  that  though  he  hath  no  future 
good,  he  ftill  hath  infinite  good;  andthat  though 
he  never  can  have  the  good  of  heaven,  he  ftill  has 
it  through  all  eternity. 

Sec.  22.  Further,  all  the  promifes  of  final 
falvation,  which  are  made  to  perfons  of  a  certain 
charader,  and  to  certain  graces,  mofl:  llrongly  im- 
ply that  fome  fhall  not  be  favcd.  Why  are  the 
gofpel  promifes  made  in  this  way,  if  all  men  in- 
difcriminately  are  to  (hare  in  the  benefits  ? 

The  fcripture  exhortations,  to  diligence, 
watch fulnefs,  perfeverance,  and  flriving  to  the 
end,  imply,  that  fome  men  will  conduct  in  fuch 
a  manner,  as  not  to  obtain.  Final  redemption  in 
another  world  is  the  gofpel  prize,  and  if  men  can- 
not mifs  of  this,  there  feems  to  be  no  propriety  in 
fuch  cxiiortations. 


iJ)e  Infinite  Benevolence  of  Go n.  87 

M  It  is  the  general  tenor  of  fcriptore,  that  men 
are  in  a  dangerous  fituation,  and  that  there  is  * 
feme  evil  to  be  avoided.  The  defcription  of  thefe 
evils  cannot  apply  to  any  thing  which  happens  in 
this  world ;  they  muft  therefoiebe  evils  and  mif- 
ery  to  be  endured  in  another  world. 

The  word  of  God  defcribes  two  kinds,  or 
clafles  of  men ;  differing  in  moral  character  ;  of 
<iifferent  temper  and  adions  ;  engaged  in  dif- 
ferent interefts  5  and  having  different  pleafures. 
It  reprefents  God  as  preferving  fome,  and 
punifhing  others  ;  meaning  good  to  fome,  and 
evil  to  others  ;  that  his  government  will  be  pro- 
pitious to  fome,  and  dreadful  to  others  ;  that  all 
the  alfliclions  of  this  world  are  a  blefling  to  fome, 
and  a  curfe  upon  others.  Almofl  half  the  Bible 
might  be  adduced  to  fhow  the  truth  of  this  rep- 
refentation.  How  can  thefe  things  be,  if  all  men 
are  coming  to  the  fame  end  ?  If  his  providence 
and  grace  mean  the  fame  good  to  all,  and  if  all 
are  equally  his  children  ? 

Whoever  reads  the  holy  fcriptures  with  any 
degree  of  attention,  mufl  be  fenfible,  that  they 
inculcate  fomething  neceffary  to  be  done  by  us, 
and  fomething  to  be  believed  by  us  in  this  life, 
for  falvation  :  but  the  fcheme  of  thofe  univerfal- 
ifls,  who  fuppofe  happinefs  at  death,  wholly  blots 
oiit  the  necellity  of  this :  for  the  man  who  never 
prays,  or  meditates,  or  thinks  of  God,  who  is 
cruel  and  unjuft  in  all  his  adions,  who  hath  fpent 
his  whole  life  in  tormenting  mankind,  who  is  a 
complete  intidel  refpeding  all  divine  revelation, 
and  dies  in  the  very  ad  of  fome  great  fm,  will  go 
as  diredly  to  heaven  on  their  principles  as  if  he 
had  done  every  thing  which  the  word  of  God 
direds.  If  it  be  faid  that  the  commands,  and  ad- 
vice of  the  fcriptures  in  thefe  things ;  only  mean 
that  it  is  much  for  the  interelt  of  men  in  this  life, 


88  Eternal  Mifcry  recondUable  ivitb 

to  be  holy  jiift  and  pure  ;  it  will  follow,  if  this 
be  their  whole  meaning,  that  the  fcriptures  are 
very  improperly  exprefl'ed  . — and  the  text  which 
is  now  written  "  For  we  know  that  no  whoremon' 
gcr^  nor  unclean  perjon^  nor  covetous  man^  nor  idoU 
ater^  hath  any  inheritance  in  the  kingdom  of  God 
and  Chjust"  ought  to  have  been  thus  written 
**  For  we  know  that  unclean  perfons,  and  covet- 
ous men,  and  idolators,  are  ading  much  againft 
their  worldly  intercft  and  pleafure."  The  rea- 
der can  judge  for  himfelf,  whether  fuch  advice 
would  have  much  influence,  either  upon  the  adul- 
terer or  covetous  man.  If  this  be  the  real  mean- 
ing of  God's  word,  it  is  truly  unfortunate  for 
mankind,  that  great  part  of  holy  fcripturc,  is  moft 
improperly  expreffed  ;  and  that  among  all  who 
were  inftruments  in  penning  the  facred  canon, 
thtrewasnot  one  univerfalifl,  by  whole  afliftance 
the  fcriptures  might  have  been  expreffed  with 
propriety. 

Sec.  23.  The  infinite  wifdom  and  goodnefs  of 
God,  defigned  that  the  holy  fcriptures  fhould 
contain  full  information,  concerning  every  point 
of  faith  or  pradice,  that  is  neceffary  for  us  to 
know.  We  therefore  fmd,  that  important  doc- 
trines, duties,  and  events,  are  many  times  repeated 
— in  varied  expreflions — by  different  writers — 
and  placed  in  many  points  of  view  ;  fo  as  to  fhow 
their  connection  with  other  dodrines,  duties, 
and  events.  The  mofl  important  dodrines  and 
duties  of  revelation,  might  have  been  expreffed 
in  much  Icfs  compafs,  than  the  holy  canon  now 
contains ;  but  it  would  have  cut  off  thofe  varied 
views  of  truth,  which  we  now  have  ;  by  which 
its  reafonablenefs  is  proved,  and  its  certainty 
made  clear ;  and  by  which,  the  final  end  of  the 
divine  government  in  the  treatment  of  rational 
creatures,  is  placed  beyond  a  doubt,  to  thofe  who 


the  Infinite  Benevolence  of  God.  89 

make  a  thorough  examination.  As  thefe  re- 
marks, may  in  lome  degree  be  applied  to  all  the 
important  dodrines  and  duties  of  revelation ;  fo 
they  apply  eminently  to  the  dodrine  of  future 
punifhment.  It  is  not  only  told  in  the  mod  plain 
language,  but  interwoven  with  the  whole  fcheme 
of  divine  revelation  ;  with  other  important  doc- 
trines ;  and  with  other  reprefentations  of  God's 
charader  and  government ;  and  unlefs  this  bs 
true,  a  great  part  of  fcripture  becomes  inexplica- 
ble and  uninteihgible. 

Considering  what  human  nature  is;  confid- 
ering  how  much  men  love  their  own  fafety ; 
confidering  alfo,  how  little  they  examine  the 
word  of  God  ;  it  is  not  ftrange,  that  fome  em- 
brace an  opinion,  which  they  think  will  be  fa- 
vourable to  them ;  unlefs  this  be  ftrange,  that 
any  creature  can  rifk  his  eternal  all,  a  heaven  and 
a  hell,  on  the  opinion  of  others,  and  without  a 
thorough,  long  and  prayerful  examination  of  the 
word  of  God. 

The  truth  orfalfehood  of  an  important  doc- 
trine, ought  not  to  be  determined  by  any  fmgle 
text  of  fcripture.  It  is  very  eafy,  for  frail  and 
prejudiced  creatures,  to  miftake  the  meaning  of 
fmgle  pafTages.  And  if  we  find  a  few  paflages, 
which  to  us  feem  to  convey  an  idea  ofuniverfal 
falvation  ;  but  ftill  on  further  examination  per- 
ceive, that  thefe  few  paffages,  if  thus  underftood  ; 
militate  againft  the  great  body  of  fcripture  tcfti- 
mony,  there  is  reafon  to  fuppofe  that  we 
mifunderftand  them.  We  will  make  a  fuppofi- 
tion,  (though  I  allow  it  only  as  a  fuppofition,) 
the  moft  favourable  to  the  univerfalifts,  which 
they  themfelves  can  demand. — That  there  are  a 
few  paflages,  which  will  bear  the  conftrudion 
they  wifh  to  put  upon  them  ;  it  is  alfo    true,  that 

M 


f^u  Eternal  Mifery  recoticUeable  with 

all  fuch  paflagcs  will  bear  another  conftrudion. 
If  the  univerfal  conflrudion,  appears  either  to  be 
a  conflrained  one,  or  contrary  to  the  general  tenor 
of  fcripture  ;  and  the  other  cunflrudion  be  per- 
fectly confiiient  with  the  general  tenor  of  fcrip- 
ture ;  common  fenfe  and  candor  will  determine 
it  to  be  the  true  one.  Reforting  either  to  a  Angu- 
lar or  conflrained  fenfe,  fhows  the  defperatenefs 
of  the  caufe  in  which  it  is  done. 

It  is  alfo  worthy  of  remark,  and  very  flrangc, 
confidcring  the  necelTary  ambiguity  of  language, 
and  the  laborious  endeavors  of  fome  to  explain 
away  the  truth,  that  more  evidence  of  univerfal 
falvation,  fhould  not  be  found,  than  its  mod  a- 
vowed  and  ingenious  defenders  are  able  to  ad- 
duce. This  fhows  that  infinite  wifdom  has  taken 
particular  pains,  to  make  the  iruth  plain,  and  to 
guard  againfl  error. 

Sec.  24.  Some  who  deny  eternal  punifhment, 
have  laborioully  criticifed  upon  a  few  particular 
words,  both  in  our  own  and  in  the  original  lan- 
guages, in  order  to  eltablifh  their  opinion.  When 
recourfe  is  had  to  fuch  means,  the  friends  of 
truth  muft  follow  them  ;  but  it  cannot  be  fuppo- 
fed,  that  in  a  revelation  defigned  for  the  great 
body  of  mankind,  a  right  underflandiiig  of  any 
important  truth,  fhould  depend  upon  fuch  criti- 
cal and  grammatical  knowledge  of  a  few  words, 
in  the  original  languages,  as  but  few  of  mankind 
can  ever  attain.  The  very  fuppofition  of  fuch  a 
thing,  cafls  a  great  refledion  upon  divine  wifdom, 
and  iuppofes  that  the  key  of  knowledge  is  Aill  in 
very  few  hands.  Wretched  indeed  would  the  cafe 
of  mankind  be,  if  the  important  doctrines  of  rev- 
elation, and  the  queflion,  whether  we  are  to  be 
eternally  happy  or  miferable,  depends  upon  a 
nice,  critical  and  grammatical  knowledge  ot  a 
few  words,  in  the  Hebrew  and  Greek  languages. 


the  Infinite  Bnevoknce  of  God.  91 

That  God,  who  was  good  enough  to  give  us  a 
revelation,  hath  alfo  been  good  enough  to  ex- 
prefs  his  trulh,  in  fuch  a  multitude  of  forms,  that 
tranflators  of  the  holy  bible  who  have  common 
honefty,  without  vafl:  grammatical  attainments, 
will  lead  a  ferious  inquirer  to  the  truth,  if  we 
were  to  found  the  do&rine  of  eternal  punifliment, 
upon  drained  conftruftions  and  grammatical  nice- 
ties I  am  certain  the  univerfalifts  would  make  an 
outcry  againft  us  ;  and  they  would  do  it  with 
good  reafon  ;  and  if  they,  in  their  turn,  are  dif- 
pofed  to  rifk  their  falvation  upon  a  few  grammar 
rules,  and  the  poflibility  of  fome  little  miftakes 
in  tranfcribing,  they  muft  bear  the  confequences. 

Sec.  25.  Still  it  may  be  proper  for  me,  to 
make  fome  remarks,  upon  the  words  ufed  in  the 
original  languages,  defcribing  the  punifhment  of 
fmners. 

I  ft.  It  is  a  well  known  fa£l  that  the  Hebrews 
and  Greeks,  in  whofe  refpedive  languages  the 
Old  and  New  Teftament  were  written,  under- 
flood  the  punifhment  defcribed  to  be  eternal  ; 
and  the  defcendants  of  thofe  nations  who  now 
have  the  beft  knowledge  of  the  power  and  mean- 
ing of  words  in  thefe  languages,  underftand  them 
fo  to  this  day.  It  is  conceived,  this  is  a  fufficient 
reply  to  all  modern  criticifms  on  this  ground,  a- 
gainft  the  dodrine  of  eternal  mifery.  It  is  very 
abfurd  to  fuppofe,  that  half  a  dozen  moderns,  who 
call  themfelves  learned  in  the  ancient  languages, 
fhould  be  better  judges  of  the  power  and  mean- 
ing of  words  in  thefe  languages  ;  than  the  learned 
who  fpake  them  from  their  infancy,  and  were  the 
very  perfons  who  fixed  their  meaning. 

2dly.  Another  fad,  as  certain  as  the  former 
is  this ;  that  of  all  the  learned,  of  all  other  na- 
tions, who  have  taken  the'  greateft  pains  in  ac- 
quiring a  thorough  knowledge  of  the  Hebrew 


012 


Eternal  Mi/cry  rcconcileable  vj'ith 


and  Greek  languages ;  more  than  nine  hundred 
and  ninety  nine  out  of  a  thoufand,  have  under- 
ftood  the  defcriptions  of  the  holy  fcripture  to 
mean  eternal  mifery.  They  have  been  as  learned, 
as  perfevering  in  enquiry,  as  apparently  honefl 
as  the  few  who  have  fuppofcd  differently.  And 
is  not  fuch  an  uncommon  unity  of  fcntiment,  a 
clear  evidence  for  the  fad  ?  In  fome  of  the  mod 
plain  cafes  where  the  intereds  of  this  world  in 
civil  policy  are  concerned,  do  we  not  fmd,  as 
much  as  one  man  in  a  thoufand,  who  judges  dif- 
ferently from  the  great  body  of  the  candid,  the 
impartial  and  the  judicious  ;  on  fome  unaccount- 
able grounds  that  no  men  but  thenlfelves  can  dif- 
cover.  This  happens  in  poUtics,  and  in  mod 
cafes  of  earthly  concern.  It  is  not  of  importance 
to  determine  on  what  principles  the  opinion  of 
fuch  perfons  is  founded  ;  but  the  reafon  why 
God  permits  this,  is  to  promote  inquiry,  and 
thereby  bring  the  evidence  of  truth  into  public 
view.  In  the  prefent  queflion,  the  evidence  of 
eternal  mifery  from  the  holy  fcriptures,  is  doubt- 
lefs  in  much  more  plain  view  of  mankind,  than  it 
would  have  been,  if  none  had  been  permitted  to 
deny  it.  Great  is  the  power  of  truth  and  it  will 
prevail,  I  now  afk  ;  in  a  great  political  queflion, 
on  which  mens  whole  worldly  interefl  depended, 
and  in  which  they  did  not  fuppofe  themfelves  to 
be  competent  judges  ;  how  would  a  judicious 
man  form  his  opinion  ?  Would  he  rely  on  the 
opinion  of  one  in  a  thoufand,  againft  the  judg- 
ment of  all  others,  or  would  he  be  governed  by 
the  vaft  majority  of  opinion  ?  I  think  it  is  not  dif- 
ficult to  determine  how  a  wife  man  would  acl, 
in  fuch  a  cafe.  And  why  will  not  men  be  as  wife 
for  eternity,  as  they  be  for  time  ?  There  is  but 
one  reafon  to  be  affigned,  iwid  that  is,  the  difaifec- 
tion  of  their  hearts  to  the  truth. 


the  Infinite  Benevolence  of  God.  93, 

jdly.  A  THIRD  fad:  on  this  fubje£l;5  is  the  fol- 
lowing. That  if  eternal  mifery  be  not  afferted  in 
the  Hebrew  fcriptures  of  the  OldTeflament,  and 
in  the  Greek  fcriptures  of  the  New  \  then  there 
are  no  words  in  thefe  languages,  by  which  abfo- 
lute  eternity  and  duration  without  end  can  be  ex- 
preiTed.  Every  one  will  perceive  the  improba- 
bility, that  abfolute  eternity  and  endlefs  duration 
cannot  be  expreiled  in  thefe  languages.  But  if 
they  can  be  expreifed  there  is  no  other  way  of  do- 
ing it,  than  by  the  fame  words  and  phrafes,  which 
are  ufed  to  defcribe  the 'future  mifery  of  fmners. 
If  God  meant  to  teach  us  the  fad  by  language, 
that  fome  menwiil  be  miferable  through  an  endlefs 
duration ;  he  could  not  do  it  by  any  language 
now  in  the  world,  more  plainly  than  it  is  allerted 
in  the  original  fcriptures.  So  that  either  fuch  a 
future  event  is  certain,  or  the  certainty  of  it  is 
not  a  thing  which  can  be  told  by  any  revelation 
made  in  the  language  of  men. 

4thly.  It  is  well  known,  that  the  human 
judgment  is  liable  to  be  biafed  by  the  wifl^es  of 
felfifhnefs.  So  great  is  the  power  of  felf-interefl 
in  biafmg  the  judgment,  that  in  all  worldly  mat- 
ters, we  take  the  greateft  pains  to  procure  difm- 
terefted  judges  ;  and  we  fcarcely  allow  a  man  to 
beacompetent  judge,  who  hath  any  interefl  de- 
pending on  his  own  judgment.  In  fuch  cafes,  we 
do  notfuppofe  that  all  men  will  villainouHy  judge 
againft  their  own  confciences ;  but  we  fuppofe 
there  is  great  danger  that  the  bias  of  felfifiinefs, 
will  work  fecretly  and  unperceived  by  themfelves, 
to  the  corruption  of  their  judgment.  My  reafon 
for  mentioning  this  is  to  fhow,  the  common  con- 
viction and  confent  there  is  among  mankind, 
of  the  danger  that  the  human  judgment  will  be 
biafed,  and  vitiated  by  the  felfifh  wiflies  of  the 
heart.     This  danger  takes  place,  as  much  in  judg- 


94  Eternal  M if  cry  reconcile  able  with 

ing  of  religious  truths  and  the  evidence  that  fup- 
ports  them,  as  in  worldly  interefls. 

Now  let  us  propofe  the  queflion.  In  judging 
of  the  dodrine,  that  fome  men  will  be  eternally 
miferable,  of  the  evidence  in  fupport  of  this  doc- 
trine, and  of  the  meaning  of  words  ufed  in  the 
holy  fcriptures  on  this  fubjed ;  on  which  fide  of 
the  queflion  is  the  danger  of  a  fclfifh  prejudice 
found  ?  It  appears  to  me,  that  it  muft  be  found 
on  the  fide  againfl  the  doclrine.  Suppofe  a  man 
had  a  certain  knowledge  of  his  own  freedom  from 
the  danger,  he  might  be  malicious  enough  to 
wifh  the  dodrine  true,  that  his  neighbour  whoni 
ht  hates  might  be  damned.  But  there  is  no  fuch 
general  knowledge  among  men  of  their  own  ex- 
emption from  the  danger.  Though  many  may 
hv)pe  for  their  own  fafety  ;  they  have  not,  and  do 
not  pretend  to  an  infallible  certainty  of  their 
own  fafety,  and  it  is  hardly  conceivable,  that  a 
man  (hould  have  a  felfifh  bias  in  favour  of  the 
dodrine  of  eternal  mifery,  thinking  calmly  on 
the  fubjed ;  when  the  dodrine  brings  his  own 
eternal  well  being,  unto  the  fmallefl  degree  of 
danc^er.  Any  man  will  certainly  think,  if  the 
dodrine  of  univerfal  falvationbe  true,  lam  certain- 
ly fafe.  And  if  wc  fuppofe  him  to  be  the  moft 
malicious  conceivable,  fo  that  he  fliould  fay,  I 
wifh  the  dodrine  true  that  fome  whom  I  hate 
may  be  punifhed ;  yet  as  univerfal  falvation, 
would  place  me  and  mine  in  a  flatc  of  fafety,  I 
wifh  that  may  be  true.  So  that  all  the  influence 
of  felhfh  prejudice  mufi  lie  on  the  fide  of  univer- 
fal falvation.  This  prejudice  will  extend  to  the 
evidence  by  which  the  dodrine  of  eternal  pun- 
ifhment  is  fupported  ;  alfo  to  the  fcriptural  ufe  of 
words  on  that  fubjed,  as  much  as  it  doth  to  the 
dodrine  itf  If.  A  general  concurrence  of  opin- 
ion in  the  chriflian  church,  dircdiy  in  the  face 


the  Infinite  Benevolence  of  God,  5^ 

of  a  felfifh  prejudice,  which  from  its  nature  mud 
be  general,  is  ground  to  fuppofe,  that  the  dodrine 
of  a  future  punifhraentis  revealed  in  the  ftrong- 
€fl  manner  poflible. 

Further,  this  (hows  the  danger  of  miflaking 
felfifhnefs  for  benevolence.  Benevolence  is  a 
pleafmg,  it  is  alfo  a  fafhionable  word.  It  is  often 
faid,  how  pleafmg  !  to  a  benevolent  mind  is  the 
thought  of  univerfal  falvation.  This  may  be  faid 
honeftly  ;  but  Hill  there  is  room  to  have  it  faid 
very  feliifhly  ;  when  the  pleafure  to  the  mind  a- 
rifes,  not  from  thinking  all  men  will  be  happy  ; 
but  from  thinking,  I  am  one  of  all  men,  and  if 
all  men  are  happy,  my  own  bleffednefs  and  glo- 
ry is  fixed. 

Let  thofe  who  pleafe  themfelves  fo  much, 
with  an  idea  of  their  own  benevolence,  on  the 
principles  of  univerfal  falvation,  faithfully  exa- 
mine their  own  hearts  in  this  point ;  and  it  is 
poflible  that  fome  may  find  their  benevolence  to 
be  nothing  but  felfifhnefs ;  and  if  felfifhnefs  in 
diftindtion  from  the  general  good,  it  is  the  very 
fm  for  which  they  deferve  to  be  punifhed.  I  fhall 
hereafter  give  a  defcription  of  the  nature  of  be- 
nevolence. I  have  now  introduced  thefe  remarks, 
to  remind  the  reader  of  the  danger  of  a  felfifh 
prejudice  in  judging  of  evidence,  and  the  mean- 
ing of  fcriptural  words  and  phrafes. 

Sec.  26.  The  greek  words  that  have  been 
mod  criticifed,  and  which  are  tranflated,  eter- 
nal, everlafting,  and  forever  ;  or  which  mean 
the  (late  of  exiflence  that  is  to  fucceed  the  pref- 
ent  life,  are  the  fubftantive  aiwv,  and  its  deriva- 
tive adjective  uiuvtoc;  They  are  derived  from  uet^ 
always,  and  wv  exifting.  The  moft  natural  fig- 
nification  of  thefe  words  from  their  derivation 
is  exifting  always. 


96  Eternal  M if  cry  reconcileable  with 

These  words,  apply  more  pertinently  than  any 
other  in  the  greek  language,  to  duration  without 
end.  Thofe  who  endeavor  to  underfland  them 
in  another  fenfe,  mufl  itill  allow  that  this  is  their 
natural  meaning ;  and  mufl  recur  to  a  figurative 
ufe,  to  accommodate  them  to  their  own  fcheme. 
Is  it  probable  that  in  a  fubjecl  of  this  nature, 
which  is  mod  interefting  to  men  to  know,  that  the 
infinite  wifdom  of  the  divine  ipirit,  would  ufe 
words  fo  much  in  a  figurative  fenfe,  as  thefe  are 
on  the  univerfalift's  fuppofition.  It  will  doubt- 
lefs  be  conceded,  that  thcfe  words  when  applied 
to  any  other  thing,  being  or  event  that  is  to  take 
place  in  the  invifible  world,  or  Hate  to  come, 
mean  endlefs  duration  j  except  it  be  in  the  cafe 
of  fmners  punifhment.  It  will  be  allowed,  that 
when  they  apply  to  the  happinefs  of  the  faints, 
endlefs  happinefs  is  meant.  That  they  are  ufed 
to  exprefs  the  eternity  or  endlefs  exiftence  of 
QoD — the  endlefs  duration  of  his  kingdom  and 
C[overnment — a  duration  of  futurity  that  fhall  not 
ceafe  to  be — and  alio  to  exprefs  every  circum- 
flance,  of  an  eternity  of  glory  and  bleflednefs  to 
God  and  his  people.  Doth  it  appear  probable, 
when  thefe  words  applied  to  every  other  be- 
ing,  thing  or  event,  that  is  to  take  place  in  the 
invifible  world  or  ftate  to  come,  mean  endlefs  du- 
ration ;  that  they  ihould  mean  only  a  limited  du- 
ration,when  applied  to  the  punifliment  of  fmners  ? 
Why  fliould  the  holy  fpirit  ufe  words  on  this 
point,  differently  from  what  they  are  ufed  on  ev- 
ery other  point  ?  and  efpecially,  this  appears  to 
be  improbable,  when  we  confider  how  important 
it  is  to  be  known  by  men,  for  their  wife  condud 
refpecling  eternity. 

The  adjeQive  «i«v/oo-,  dill  more  determinately 
means  endlefs  duration,  and  this  is  mod  com- 
monly ufed  on  the  fubjcd  of  future  mifery,     I'o 


ihe  Ittfiniie  BenevoIe?ice  of  God.  97 

confirm  what  I  hare  faid,  I  may  notice,  the  words,  t 
eternal,  everlafling  and  forever,  in  the  Englifh 
language.  All  who  underfland  the  Englift'  lan- 
guage know  that  they  mean  endlefs  duration,  in 
their  natural  fenfe.  At  the  fame  time,  thefe  words 
may  be  ufed  in  a  limited  fcnfe.  I  may  fay  fiich  a 
man  is  an  eternal  talker,  though  he  paufes  to  fleep. 
That  another  is  an  everlafling  honor  to  his  coun- 
try, though  there  be  the  higheft  probability,  that 
in  a  few  centuries  he  will  be  forgotten.  In  thefe 
cafes,  men  will  underftand  what  is  meant,  for  they 
are  limited  by  the  fubjed.  Words  ought  never 
to  be  ufed  figuratively,  or  out  of  their  natural 
fenfe  ;  except  in  thofe  cafes,  where  the  nature  of 
the  fubjed  infallibly  explains  them,  to  thofe  who 
are  acquainted  with  language.  In  the  folemn 
fubje^l  which  we  are  now  confidering,  there  is  no- 
thing to  limit  the  words  ufed  and  turn  them  from 
their  natural  meaning  ;  there  is  nothing  in  the 
nature  of  God,  who  governs  the  univer fc  ;  nor 
in  the  nature  of  thofe  created  beings  who  have  fm- 
i:ed  ;  nor  in  the  nature  of  fm,  and  the  words 
muft  of  courfe  be  underitood  in  their  natural 
fenfe. 

Dr.  Jonathan  Edwards  in  his  reply  to  Dr. 
Chauncy,  hath  largely  confidered  the  ufe  and 
meaning  of  thefe  words,  in  every  place  where 
they  occur  in  the  Greek  New  Teflament.  My 
own  attentive  examination  hath  led  me  to  agree 
in  every  material  circumftance  with  Dr.  Edwards, 
and  with  his  permilTion  I  have  made  an  extract 
from  his  book  on  this  fubjedl. 

Pages  251,  252  of  Dr.  Edwards's  reply  to  Dr- 
Chauncy.  "  A^wv  reckoning  the  reduplications 
"  of  it,  to  be  but  fmgle  inflances  of  itsufe,  occurs 
"  in  the  New  Teflament  in  one  hundred  and  four 
**  inflances  5  in  thirty-two  of  which,  it  means  a 

N 


gS  Eternal  Mi/ery  reconcile  able  with 

"  temporary  duration.*  Infeven,  it  may  be  ta- 
"  ken  in  eitlicr  the  temporary  or  endlefs  fenfe.f 
"  In.  &!cty.five,  including  fix  inflances  in  which  it 
*'  isjapplicd  to  fiiture  punilliment,  it  plainly  fig- 
"  nifies  an  endlefs  duraiion.J  How  then  could 
"  Dr.  C.  lay,  that  it  is  commonly  if  not  always  ufed 
''  in  the  facred  pages,  to  figniiy  an  age  or  difpen- 
"  fation  only  ?  And  that  this  is  almoji  the  perpet* 
"  z/j/ufcof it? 

"  But  if  «;a;v  ufed  abfolutely  did  generally  fig- 
''  nify  a  mere  temporary  duration  :  it  would  not 
*'  thence  follow,  taat  it  has  the  fame  reflricted  fig- 
*V  nincarionjwhen  governed  by  the  prepofition  ei7. 
''  It  is  never  applied  to  future  punifhment,  but 
"  in  this  conflruclion.  In  the  whole  New  Tef- 
*'  tament,  it  is  ufed  in  this  conftruclion,  fixty-one 
times,  in  fix  of  which  it  is  applied  to  future 
punif]iment.§  That  in  all  the  remaining  fifty- 
five  it  is  ufed  in  the  endlefs  fenfe,  1  appeal  to 
the  reader.  If  in  thofe  fifty-five  inflances  it 
*'  be  ufed  in  the  endlefs  fenfe  ;  this  furely  is  a 
"  ground  of  llrong  prefumption,  that  in  the  fir 


*  The  places  are,  Matt  xii.  32.  xiii.  Z2,  39,  40, 49-  ^>i»^*' 3« 
xxviii.  ao.  Mark  iv.  19.  Luke  i.  70.  xvi.  8.  xx.  34,  35.  Ads 
iii.  ai.  Roni.xii.  2.  i  Cor.i.  20.  ii.  6,  twice,  7,8.  iii.  iP»  x. 
ij.  a  Cor.  iv.  4.  Gal.i.  4.  Eph.  i.  21.  ii.  2.  vi  12.  i  Tim.  vi.  17. 
2Ti'Ti.iv    10.     Til.  ii.  12.     Hcb.  i.  2.  ix   26.  xi   3. 

f  The  places  arc,  Mirk  X.  30  Lukexviii.  30.  John  ix.  32. 
Epli.  ii.  7.  iii.  9.     Col.  i    26.     Heb  vi.  5. 

X  The  places  arc  as  follows  ;  Matt.  vi.  13.  xxi.  19.  Mark 
xi.14.  Liikei.  ^3,5^  John  iv.  14.  vi.51,  58.  viii.  35,  twice, 
51,  jz.  X.28  xi.26  xii.  34.  xiii  8.  xiv.  16.  A6tsxv.  18.  Rom. 
i.  25.  ix.  5.  xi.  36.  xvi  27.  I  Cor.  viii.  13.  2  Car.  ix.  9.  xi. 
31.  Gal.  i.  5.  Eph.  iii.  11,21.  Phil.  iv.  20.  i  Tim.  i.17, 
twice.  2  Tim.  iv.  18  Heb.  i.  8.  v.  6.  vi.  20.  vii.  17,  21,  24.  28. 
xiii,  8,  21.  1  Pet.  i  23.  25.  iv- ii.  v.  ir.  a  Pet.  iii.  18.  i  John 
ii.  17.     2  John  2.     Rev.  i.  6,  r8.   iv.  9,  10,  v.  13,  14.  vii.  12.    x. 

(u  xi.  15.  XV.  7.  xxii.  5. 'Thejii^  inflav.cfs  in  iiichitL  applied  to 

future pnnijhment^  are^  Mark  iii.  29.  a  Pet.  ii.  17.  Jud.  ij. 
Rev.  xiv.  II.   xix.  3.  XX    10. 

$  In  this  conftriidion  it  is  found  in  nil  the  texts  mentioned  in 
the  lall  nnrpinal  note,  except  Ads  xv.  18.  Eph.  iii.  11,  :i. 
Odcc  in  I  Tim.  i.  1 7,  aud  a  Pet.  iii.  x8. 


the  Infinite  Benevolence  of  God.  99 

*«  inftances,  in  which  it  is  applied  to  future  pun- 
"  ifhment,  it  is  ufed  in  the  fame  fenfe. 

**  The  adje6llve  ^/:ov;o!r  is  {till  more  unfavoura- 
"  ble  to  Dr.  C's  fyftem.  It  is  found  in  feventy- 
"  one  places  in  the  whole  New Teftam.ent ;  fixty- 
"  fix,  befide  the  five  in  which  Dr.  C.  allows  it  is 
"  applied  to  ^future  punifliment.f  In  everyone 
"  of  the  (ixty-fix  inltances,  except  two,  2  Tim.  i. 
*^  9  ;  and  Tit.  i.  2  ;  it  may,  to  fay  the  lead,  be 
"  underftood  in  the  endlefs  fenfe." 

Suffer  me  here  to  adjoin,  what  Dr.  Hunting- 
toh,  an  author  held  in  great  veneration,  by  fome, 
hath  faid  on  this  fubjed.  Calvinifm  Improved, 
page  47.  "  Now  does  the  Bible  plainly  fay  that 
*'  fmners  of  mankind  fhall  be  damned  to  inter- 
"  minable  punifhment  ?  It  certainly  does,  as 
"  plainly  as  language  can  exprefs,  or  any  man,  or 
^'  even  God  himfelf  can  fpeak.  It  is  quite 
*'  ftrange  to  me,  that  fome  who  believe,  that  all 
"  mankind  fhall  be  faved  in  the  end,  will  trifle 
"  as  they  do,  with  a  few  words  and  mod  of  all 
*''with  the  original  word  and  its  derivatives 
"  tranflated  forever,  8cc.  page  48.  They  there- 
"  fore  who  would  deny  that  the  endlefs  damna- 
"  tionof  finners  isfullyalTertedin  the  word  of  God, 
"  are  unfair  in  their  reafonings   and  criticifms. 

Sec.  27.  The  words  in  the  Hebrew  language 
which  are  mofl  commonly  tranflated  eternal,  ev- 
erlalting,  forever,  &c.  are  from    the    root  Ola?n» 

t  The  places  are,  Matt.  xix.  i6,  29.  xxv.  46.  Mark  x.  17,  30. 
Lukex.  25.  xvi.g.  xviii  18,  30.  Jehn  iii.  15,  16,  36,  iv.  14,  36. 
v,a4,39.  vi.  a7,  40,  47>54»  68.  X.  a8.  xii.  25,  50.  xvii.  2,3. 
Ads  xiii.  46,48-  Rom.  ii.  7.  v.  21.  vi.  22,23.  5cvi.  25,  26.  2 Cor. 
iv.  17, 18.  V.  1  Gal.  vi.  8.  2  ThclT.  ii.  16.  i  Tim.  i.  16.  vi  12, 
16,19.  2  Tim.  i.  9.  ii.  10.  Tit.  i.  2,  twice,  iii.  7.  Philem.  15. 
Web.  V.  9.  yi.  2.  ix.  12,  14,  15.  xiii.  20.  i  Pet.  v.  10.  a  Pet.  i. 
II.  I  John  i.  2.   il.15.  iii.  15.  v.  11,  13,  29.    Ju<:1e  7,  21.  Rev. 

xir,  6. The fve  texts  mentioned  by  Dr.  C.  ore^   Matt,  xviii.  8. 

XXV.  41,  46.  Mark  iii.  29.  a  Tliefl'.i.  9.  fb  cwhich  is  to  be  added, 
Jude  7. 


100         Eternal  Mifery  reconcileable  iviih 

It  hath  been  faid,    that    there  is    nothing  in  the 
Hebrew  root  (JIa?n  and  its  derivatives,  whicli   im- 
ply endlefs  duration  ;  and  that  it  can  be  thus  un- 
derflood  only  when  the  nature  of  the  fubject  ne- 
cefTlirily  requires  it,  as  when  it  is  applied  to  God. 
This  matter  deferves   attention.     The  word    iu 
the  Hebrew  fcriptures  is  applied  both  to  duration 
that  is  endlefs  and  that  which  is  not  endlefs.     The 
quellion  is  ;  doth  this  word   mean    fimply  dura- 
tion W'ithout  any  regard  to    its  continuance  ;  or 
is  its  natural  meaning  endlefs  duration,  and  ufed 
figuratively  when  applied  to   a  (hortcr  term  ;  or 
is  its  natural  meaning  limited  duration,  and  ap- 
plied figuratively  to   that  which  is  endlefs  ?  And 
it  appears  to  me  that  a  knowledge  of  the  nature 
of  language,  and  how   words  by  the  confent  of 
mankind  are  originated  and  pafs  from  one  mean- 
ing to  another,  will  give  a  probable  folution.     It 
is  Known  that  one  meaning  of  this  word  is  bidden 
or  cb/'cwed  ;  and  I  have  no  doubt  but  this  was  its 
original  meaning,  as   all  words  were  firft  applied 
to  fcnfible  objeds.     Some  have  from  this  infinua- 
Xtdi^  that  when  applied  to  duration  the  word  only 
means,  there    is    a    total   uncertainty  how  long 
it  will  lafl  ;  but   there  is  no  ground   to  fuppofe 
the  infmuation  a  jud    one.     A  finite  mind  can- 
not comprehend  infinite  ;  fo  that  infinite  or  eter- 
nal duration,  is  in  its    nature    hidden  or    inconi- 
prehenfibleby  men.     But  no  limited  duration,  be 
it  ever  fo  long,  is  itt  its    nature  incomprehenfible 
or  hidden.     A    limited  duration  may  be  hidden 
from  us,  becaufe  depending  on  the  fecret  will  of 
God  ;  but  it  is  not  hidden   or  incomprehenfible 
to  men  in  its  own  nature,  as  is  the  cafe  with  end- 
lefs duration.     The  original    application  of  this 
word  to  duration,  in  the  Hebrew  language,  was 
doubtlcfs  on  the  ground  I  have  mentioned;  and 
its  natural  nieanin  ,  is  duration  in  its  nature  in- 


the  InJiniiE  Benevolence  of  God.  loi 

comprehenfible  ;  and  none  but  endlefs  or  eternal 
duratkni  is  fuch.  There  is  great  beauty  and  en- 
ergy, in  applying  the  word  in  this  manner  to  the 
exigence  of  God,  and  to  other  things  which  are 
eternal  in  the  endlefs  fenfe.  In  the  Greek  lan- 
guage, abfolute  eternity  is  exprelTed  by  the  qual- 
ity of  exiiling  or  continuing  always.  In  the  He- 
brew, from  its  being  hidden,  or  incomprehenfible 
in  its  nature,  bv  a  finite  mind.  In  the  Latin 
from  its  being  without  end  or  limit ;  and  in  the 
Engliih  by  a  derivation  from  the  Latin,  in  the 
lame  manner.  To  eilablifh  the  natural  and  orig- 
inal meaning  of  the  word  Olam^  when  applied  to 
duration  is  of  importance  in  this  fubjecl.  The 
orlfijinal  word  being  as  I  have  reprefented ;  it  is 
not  ftrange  to  find  it  applied  alfo  in  a  figurative 
fenfe,  to  long  periods  of  duration,  which  are  not 
abfolutely  endlefs  ;  neither  is  there  any  danger  of 
error  to  a  candid  and  unprejudiced  mind,  by  its 
being  thus  applied.  The  mod  facred  words  are 
thus  ufed  in  fcripture.  Jehovah,  fpeaking  of 
men,  fays,  /  have  /aid  ye  are  Gods  ;  but  who  in 
his  fenfes,  fuppofes  from  this  that  m.en  are  real 
deities  ;  and  there  is  little  lefs  reafon  to  fup- 
pofe,  that  becaufe  Olam  is  fundry  times  applied  ^o 
long  but  limited  duration,  that  its  original  and 
moft  natural  fignification  is  not  endlefs  duration. 
I  have  before  fully  exprefled  my  opinion,  that  this 
important  fubjed  is  not  to  be  decided  by  criticifni 
on  a  few  words,  in  the  original  Hebrew  and 
Greek  languages ;  but  as  fome  refort  to  this  me- 
thod, thole  who  oppofe  their  fentimcnts,  are  un- 
der a  kind  of  neceflity,  to  meet  them  alfo  on  this 
ground. 

Sec.  28.  Having  feen  the  teftimony  of  divine 
revelation  on  this  fubjed,  it  may  not  beamifs,  in 
this  place  to  inquire  ;  whether,  the  didates  of 
reaiipn,  and  natural  confciepce  do  not  teach  the 


1 02         Eternal  Mi/cry  recondlcable  -julth 

fame  as  the  Holy  fcriptures  ?  or  in  other  words, 
whether  there  be  not  I'omething  in  the  human 
mind,  which  forebodes  the  fame  as  revelation 
threatens  ?  and  let  this  be  called  reafon,  con- 
fcieiice,  or  by  any  other  name,  it  amounts  to  the 
fame  thing.  It  is  known,  that  the  heathen,  of 
every  age  and  country,  have  had  ideas  of  happi- 
nefs  and  inifery,  in  that  invifible  world  to  which 
men  go  at  death.  They  have  had  their  good  and 
evil  deities ;  demons  delighting  in  happinefs  and 
others  delighting  in  milcry.  Many  of  them  have 
defcribed  the  kinds  of  happinefs  and  mifcry.  that 
will  be  experienced  ;  and  the  characters  of  thofe 
who  are  deflined  to  thefe  different  ends.  They 
have  alfo  reprefented  thefe  two  ftates  to  be  eter- 
nal. Such  a  general  opinion,  among  nations  in 
a  ftate  of  heathenifm,  mufl  cither  come  by  tra- 
ditionary accounts,  which  firll  originated  in  a 
revelation;  or  they  mud  arife  from  fome  princi- 
ple in  the  human  mind,  which  forebodes  fuch  an 
event  to  good  and  bad  men. 

If  we  make  the  firfl  fuppofition  ;  that  fuch  a 
general  opinion,  was  derived  by  tradition  from  an 
original  revelation ;  it  then  proves,  that  revelation 
has  been  thus  underftood  from  the  beginning; 
and  that  the  dodrine  of  future  punifliment,  is  not 
a  novel  one. 

The  diffemination  of  nations  was  a  very  early 
event  ;  and  long  before  the  chriftian  aTa.  If 
all  thefe  nations  have  a  uniform  opinion  ;  and 
this  opinion  came  from  thofe  early  revelations, 
which  are  handed  down  to  us  in  a  concife  form, 
in  our  holy  books  ;  it  not  only  proves  what  was 
the  early  undcrflanding  of  them;  but  is  alfo,  a 
probable  evidence  of  the  opinion  of  thofe  holy 
men,  who  were  the  indruments  of  communica- 
tmg  them  to  mankind.  The  general  underff  and- 
ing  and  fenfe,  that  men  have  had  of  the  meaning 


the  Infinite  Benevolence  of  God,  103 

of  revelation,  for  nearly  fix  thoufand  years,  rauft 
have  a  confiderable  degree  of  authority.      And 
thongh  heathenifm  may  have  mingled  much    fu- 
perftition,  and  many   weak   conjedures    of  the 
manner   in  which  punifhment  is  inflided  :  the 
truth  for   which  we   are    enquiring,    that  there 
is  future   punifhment  comes    down   unimpaired. 
2dly.  If  wefuppofe  that  the  general  opinion  of 
the  heathen,  hath  arifen   from  fome  principle  in 
the  human  mind,  which  forebodes  future  happi- 
nefs  to  the  good,  and  evil  to  the  wicked  ;  it  muft: 
then  have  great   weight,  to   fupport  our    under- 
{landing  of  the  holy  fcriptures  ;  and   (hows  an 
agreement  between  revelation  and  this  principle 
in  the  mind,  whatever  it  may  be.     Thefe  forebo- 
dings,   of  which  I  now   fpeak,  have  mod    com- 
monly been  called  natural   confcience.     Wheth- 
er  this    natural  confcience,  be  nothing  but  the 
judgment  of  reafon,  upon  ^  colledion  of  evidence 
prefented  before  the   mind ;  or  whether  it  be  a 
monition  immediately  from  deity,  warning  of  fu- 
ture danger  ;  or  whether  it  becompofedof  both, 
may  be  difficult  to  determine,  and  is  not  neceifa- 
ry  to  be  known.   All  we  need  to  know  in  the  pref- 
ent  cafe,  is  this ;  that  by  fome  means  common 
to  the  minds  of  men,  whether  they  be  heathen  or 
pofTefTcd   of  revelation,   there  is  a  foreboding  of 
punifhment  to  wicked  men  in  another  world. — 
This  is  found,  where  we  cannot  trace  it  back  to 
revelation  ;  it  is  alfo  found,   where  revelation  is 
enjoyed ;  and  perhaps  as  generally  in   one    cafe, 
as  in  the  other.     To  fhow  that  this  is  the  cafe,  I 
afk  the  following  queftions.     Doth  not  that  dread 
of  death,  which  is  common   to  men,  appear  to 
come  from  fomething    more  than  an  unwilling- 
nefs  to  part  with  the  pleafures  of  this  world  ?  Are 
not  men  afraid  of  coming  into  the  prefence  of 
God  ?  Do  they   not    anxioufly  inquire,  to  what 
flate  am  I  going,  and  who  knows  but  it  may  be  a 


1 04  Eternal  Mifery  rfcofuileabk  with 

wrctcJied  ont:  ?  and  though  at  fome  moments  I 
hope  much ;  at  others  1  fear  much.  Do  they 
not  feel  the  need  of  fome  preparation  to  fit  them 
for  coming  before  God  ?  Are  they  not  urgent  in 
the  ufe  of  preparatory  means  ?  Doth  not  con- 
fcience  appear  more  aHve  in  the  hour  of  death, 
than  at  other  hours  ?  U  thefe  things  be  fo,  it 
proves  a  foreboding  of  wrath  to  come  upon  fome 
part  of  mankind.  On  thcfe  forebodings,  it  n»ay  be 
remarked.  Firfl-,  that  confidering  how  general 
they  are,  we  mud  afcribe  them  to  fome  fource  of 
information  in  the  nature  of  things  and  of  the  hu- 
man mind,  through  which  the  creator  of  the 
univerfe  warns  them  of  their  duty  and  their  dan- 
ger, and  of  the  confequences  of  being  good  or 
bad.  2ndly.  They  teach  us  that  men,  being 
their  own  judges,  know  they  are  worthy  of  fu- 
ture punifhment,  3dly.  That  men's  natural  no- 
tions of  the  divine  character,  are  not  inconfiftent 
with  the  future  punifhment  of  the  wicked.  And 
when  men  argue  againfl  it,  from  the '  perfections 
of  God,  they  go  diredly  abrcalt,  to  thofe  forebo- 
dings of  the  human  mind,  which  have  been  com- 
mon in  every  age  and  country. 

It  will  not  evade  thefe  obfervations  to  fay, 
that  natural  confcience  only  predids  the  penalties 
of  the  law,  and  that  our  hope  of  falvation  is  by 
thegofpel.  Natural  confcience,  whether  it  be 
the  judgment  of  rcafon,  upon  the  collected  fum 
of  evidence  fet  before  the  mind  ;  or  whether  it 
be  a  more  immediate  monition  from  God,  is  as 
ready  to  forebode  good,  as  it  is  to  forebode  evil, 
when  there  is  a  fufficient  ground  for  doing  it. 
The  Apodlc  Paul  fpeaks  of  natural  confcience  in 
the  Gentiles,  excufing  as  well  as  accufing.  Con- 
fcience can  give  peace,  as  well  as  fear.  The 
chrillian,  who  feels  the  fandifying  power  of 
Gun,  is  by  the  telHmony  of  his  own  confcience, 
made  as  willing  to  come  before  God,   as  the  fin- 


the  Infinite  Benevolence  ofGoD*  J05 

ner  is  unwilling.  There  is  no  reafon  to  fuppofcj 
that  fuch  a  caufe  of  fear  would  have  been  found 
in  the  human  mind  ;  if  it  be  inconfiftent,  either 
with  the  nature  of  God,  or  of  his  government,  to 
make  men  eternally  miferable.  The  truth  is, 
that  God  informs  us  of  his  nature  and  purpofes 
in  many  ways :  by  reafon,  by  confcience,  and 
by  revelation.  Thefe  didates,  of  reafon  and  con- 
fcience, prepare  us  to  receive  a  revelation.  The 
forebodings  of  natural  confcience,  correfpond  to 
the  open  threatenings  of  eternal  death  in  God*s 
word.  The  gofpel  pronounces  thefe  threaten^ 
ings,  with  as  much  explicitnefs,  as  the  law  doth. 
There  is  as  much  propriety,  in  faying  there  are 
gofpel  threatenings ;  as  there  is  that  there  are 
gofpel  promifes.  A  knowledge  of  the  gofpel  rev- 
elation, doth  not  remove  the  forebodings  of  nat- 
ural confcience ;  and  thofe  who  continue  to  fin 
againft  both,  will  have  a  mofl  miferable  end.  It 
is  conceived  that  thefe  forebodings  of  confcience, 
greatly  confirm  the  dodrine  of  eternal  punifh- 
ment. 

Sec.  29.  It  ought  further  to  be  confidered, 
that  the  minds  of  men  are  fo  conftruded  by  their 
creator,  as  to  be  powerfully  moved  by  addrefling 
the  paflions  of  hope  and  fear.  Thofe  who  deny 
this,  or  who  think  that  ir  is  a  confideration  of  lit- 
tle weight  in  the  prefent  inquiry,  betray  great  ig- 
norance both  of  themfelves  and  of  human  nature. 
This  is  one  principal  means,  by  which  God  gov- 
erns his  univerfe  of  intelligent  beings.  In  order 
for  this,  there  mud  be  objeds  of  hope  and  fear. 
And  we  find  them  in  the  confl:ru6lion  of  nature  ; 
in  the  fpecial  difpenfations  of  providence  ;  and 
we  alfo  find  them  revealed  in  the  holy  fcriptures. 
No  man  can  read  the  bible  without  perceiving 
that  truth  is  addrefled  to  the  hopes  and  fears  of 
men.     The  works  of  God  are  confiftent,  and  one 


1  o6         Eternal  Mi/cry  rcconciUable  with 

thing  harmonizes  with  another.  The  fa6l,  th^t 
our  minds  are  lb  made  as  to  be  powerfully  moved 
by  hope  and  fear,  and  that  an  addrefs  to  thefc  paf- 
fions  runs  through  the  whole  fcriptures  ;  is  a 
ftrong  indication  that  natural  good  and  evil, 
which  are  the  objeds  of  thefe  paflicns  will  be 
eternal.  The  principles  of  an  Atheifl,  who  de- 
nies the  being  of  a  God  ;  and  of  that  kind  of  in- 
fidels who  fuppofe  that  the  death  of  the  body  is 
an  end  to  the  creature's  exigence,  are  in  the  high- 
ell  degree  dangerous  to  fociety  ;  becaufe  they 
remove  the  objects  both  of  hope  and  fear.  Mtn 
are  thus  left  without  reltraint  upon  their  evil  ap- 
petites and  lufts.  The  modern  prevalence  of  A- 
theifm,  or  of  a  kind  of  infidelity  that  in  its  nature 
approaches  very  near  to  it,  is  a  principal  fource 
of  thofe  miferies,  which  a  confiderable  part  of 
mankind  are  now  fuffering.  And  while  thefe 
principles  increafe,  mifery  mufl  increafe  with 
them.  If  God  fliould  in  a  great  meafure  give 
men  up  to  infidelity,  as  many  circumllances  indi- 
cate that  he  will  ;  their  pallions,  unreftrained  by 
hope  and  fear,  will  execute  upon  themfelves,  the 
vengeance  threatened  in  his  prophetic  word.  I 
do  not  mean  to  rank  thofe  univerfalilts,  who  pro- 
fefs  to  be  fo  on  the  evidence  of  revelation,  in  the 
clafs  of  infidels.  Still  it  is  conceived,  that  their 
principles  are  dangerous  to  fociety,  in  a  lower  de- 
gree. Though  they  leave  to  us  the  objects  of 
hope ;  they  take  away  the  objeds  of  fear,  and 
thefe  are  nccellary  to  be  combined  in  the  prefent 
flate,  botli  for  felf-governmeiit  and  for  public  or- 
der. And  ihoui:;h  fome  who  embrace  thefe  fenti- 
ments,  may  be  pcrfons  of  irreproachable  conducl 
and  very  uleful  at  prefent  in  fociety  ;  their  good 
coiulucl  and  uftfulnefs  may  arife  from  other 
caufes,  while  their  ientiments  in  this  point,  have 
a  corrupting  influence  upon  the  mannejs  of  the 
world. 


PART    IL 

In  which  fundry  popular  Ohje^ions  againfl  the  Doc- 
trine of  Eternal  Mifery^  are  confidered. 

^  "IX  7  HEN  God  hath  informed 

Section  I.  yy  us  by  the  flrongeft  evl- 
dence,  which  the  nature  of  the  cafe  admits,  of 
certain  future  events  ;  it  becomes  us  as  creatures, 
to*  rely  on  the  information,  and  to  ufe  our  reafon 
and  powers  of  inquiry,  in  reconciling  fuch  prom- 
ifed  events  with  the  infinite  moral  reditude  of 
Jehovah  ;  that  we  may  thus  be  enabled  to  adore 
him  in  all  his  works.  The  invention  of  men  hath 
been  greatly  exerted,  in  raifing  objeclions  againft 
the  dodrine  of  eternal  puniiliment,  and  in  rep- 
refertting  it  to  be  inconfiftent  with  the  divine 
goodnefs.  Inquiry  ought  not  to  be  difcour- 
aged  ;  for  it  hath  uniformly  ended  in  the  vindi- 
cation of  dodrinal  truth, and  God  will  always  pro- 
vide that  this  fhall  be  the  cafe.  At  the  fame  time, 
our  inquiries  ought  to  be  conduced  with  great 
refpcdt  to  the  word  of  revelation,  and  a  deep  fenfe 
of  the  imperfection  of  human  reafon,  compared 
with  infinite  wifdom.  I  doubt  not  but  the  ob- 
jedions  raifed  againfl  the  dodrine  in  queftion, 
will  lead  to  fuch  refearches  as  fliall  end  in  its  more 
full  ellablifhment ;  and  that  the  reprefentation  of 
its  inconfiftency  with  God's  goodnefs,  will  be  the 
means  of  fixing  more  definitely  in  human  knowl- 
edge, the  nature  and  objeds  of  infinite  goodnefs  ; 
and  thus  of  unfolding  the  glory  of  God  in  the 
government  of  the  univerfe,  and  the  depths  of 
his  wifdom  in  many  fcencs  that  appear  furpri- 
fmg  to  frail  and  finful  men. 


ICO  ji^icrnai  ivitjcry  rcconcucaoie  iviin 

1  SHALL  now  take  notice  of  feveral  popular  ob- 
je6lions,  againft  the  doctrine  I  am  confidering. 
And  to  prevent  mifconccpiion,  1  ought  to  ac- 
quaint the  reader;  that  in  the  following  pages,  the 
icriws,  public  good — genera!  good^-^ihegood^  or  glory  or 
bleffhdnejs  of  the  whole^  with  other  fimilar  expreff- 
ions  will  often  occur.  By  thefe  expreflions,  the 
greatcft  glory  and  blelTednefs  of  God,  and  his 
holy  intelligent  kingdom  are  meant ;  and  this 
eminently  comprizes  the  glory  and  bleffednefs  of 
God.  As  God  is  infinitely  greater  than  all  crea- 
tures, and  as  all  creation  is  an  exifting  emanation 
from  his  will  ;  his  glory  and  bleflcdnefs,  and  tfie 
greatcft  glory  and  bleffednefs  of  the  whole,  can- 
not be  confidcrcd  as  di(lin6l  things. 

Sec.  2.  Objection.  The  eternal  mifery  of 
individuals  is  inconfiftent  with  benevolence. 

Answer.  Among  all  the  objections  on  this 
fubjed,  that  which  1  have  now  mentioned,  is  per- 
haps the  mod  common;  and  it  is  not  ftrange, 
that  many  honefl  minds  fhould  find  difficulty  in 
folving  it.  But  I  conceive,  that  the  whole  diffi- 
culty arifes,  from  their  not  having  jufl:  and  accu- 
rate ideas  of  the  nature  of  benevolence,  and  in 
what  it  confifts.  It  is  agreed  by  all,  that  the  fu- 
preme  Jehovah  is  a  being  of  infinite  benevolence  ; 
and  that  no  event  will  take  place  in  his  govern- 
ment, that  is  inconfifteiit  with  the  mofl  perfed 
goodnefs.  Doubtlefs  it  is  alfo  true,  that  God 
hath  wifdom  to  contrive,  and  power  to  execute  a 
fcheme  of  exiflence  and  government,  that  con- 
tains  the  greateft  poflible  quantity  of  happinefs ; 
and  whicli  every  benevolent  mind  will  fay  is  the 
mod  perfect  fcheme,  and  wholly  the  fruit  of  good- 
nefs.  Thofe  who  believe  in  eternal  puniffimenr, 
found  their  belief,  in  confidence  with  the  infinite 
benevolence  of  Godhead. —  Theyfuppofe,  that  be- 
nevolence is  tlie  fun  of  all  his  glorious  perfedions-- 


the  Infinite  Benevolence  of  God.  109 

that  it  IS  a  comprehenfive  name  for  his  whole  mor- 
al reditude — that  there  is  no  reparation  to  be 
made,  between  punitive  juft ice  and  benevolence — 
that  it  ishisbenevolencewhich  moves himto  punilli 
now  and  eternally — and  that  if  he  did  net  puni(h 
he  would  not  be  an  infinitely  benevolent  God. 
They  alfo  fuppofe,  on  the  teflimony  which  God 
hath  given  of  what  he  will  do,  that  thofe  who  ar- 
gue againft  a  future  punifhment,  however  awful 
it  may  be  to  individuals,  or  however  honeft  they 
may  feel  to  themfelves  ;  are  oppofmg  the  beft,  the 
greateft,  and  the  eternal  interefls  of  God  and  his 
kingdom. 

It  here  becomes  neceflary  to  obtain  true  ideas 
of  benevolence,  goodnefs,  or  holinefs.  i.  The  ex- 
iftence  of  mifery  is  a  fadl  which  cannot  be  denied. 
This  mifery  hath  exifted  under  the  diredion  of 
God,  was  caufed  by  his  will,  and  is  executed  by 
his  providence.  It  therefore  appears,  that  the 
exiftence  of  mifery  is  not  inconfiflent  with  be- 
nevolence. One  of  three  things  mufl  certainly 
be  true.  Either  i  ft.  That  God  isnotabenev- 
olent  being ;  and  if  he  is  not,  his  promife  can  be 
no  fufficient  foundation  for  expeding  the  certain 
happinefs,  either  of  all,  or  of  any  part  of  men  ; 
for  a  being  who  hath  no  benevolence,  would  take 
ddight  in  deceiving. — Or  2dly.  God  hath  not 
been  able  to  prevent  mifery  ;  and  if  he  hath 
not  been  able  for  fix  thoufand  years  paft  to  pre- 
vent it,  I  do  not  know  what  evidence  we  can  have, 
that  he  will  be  able  to  do  it,  in  the  future  ages  of 
eternity. — Or  3dly.  Infinite  benevolence  is  con- 
fiftent  with  the  exiftence  of  mifery,  and  this  is 
doubtlefs  the  truth. 

2.  Benevolence  is  confiftent  with  immedi- 
ately appointing,  and  producing  mifery.  The 
judge  who  condemns  a  criminal,  and  the  officer 
who  executes  the  fentence,  may  be  very  benevo- 


no  Eternal  MijWy  reconcileahle  with 

lent  men.  They  havea  love  of  the  greatefl  hap- 
pinefs  in  fociety,  and  know  that  this  is  the  direct 
means  of  promoting  it.  The  criminal  hath  loft  a 
real  good  ;  but  fociety  would  lofe  a  greater  good, 
if  he  were  not  puniflied  and  made  miferable. 
Hence  it  appears  that  benevolence  hath  no  refpedt 
of  perfons ;  or  in  other  words,  hath  regard  to  the 
greateft  quantity  of  happinefs  in  fociety,  and  doth 
not  require  the  happintfs  of  every  individual.  It 
appears  therefore  that  the  following  things  are 
true  concerning  benevolence:  Firft,  That  it  is  a 
love  of  the  greateft  quantity  of  happinef>;.  Sec- 
ondly, that  it  is  confiftcnt  with  the  exiftence  of 
mifery,  and  with  being  the  indrument  of  execu- 
ting it.  Thirdly,  that  it  has  regard  to  the  great- 
eft  quantity  of  happinefs  in  fociety,  and  not  to 
the  happinefs  of  every  individual.  Benevolence 
thus  defined,  is  that  goodnefs  or  holinefs,  which 
diredbs  the  fupreme  God  in  creating,  governing 
and  rewarding.  The  good  of  the  whole  or  the 
greateft  happinefs  of  intellectual  being,  is  the  ob- 
jed  ot  benevolence,  if  two  different  fyftems  of 
being  are  prefented  before  a  benevolent  mind, 
one  admitting  a  much  greater  quantity  of  happi- 
nefs than  the  othei  poflibly  can  ;  that  fyftcm  will 
be  chofe,  which  admits  the  greateft.  If  benevo- 
lence were  to  choofc  that  fyftem  which  admits 
the  leaft  happinefs  it  would  be  acling  againft  its 
own  nature,  which  is  a  delight  in  happinefs. 
We  may  therefore  be  aftured,  that  the  infinitely 
benevolent,  all-wife  and  all-powerful  God,  will 
eternally  execute  fuch  a  government,  as  will  make 
blcftednefs  in  the  univerfe  the  greateft  that  is  pof- 
fible.  It  is  doubtlefs  on  this  principle,  that  he 
bath  admitted  moral  and  natural  evil  into  his  gov- 
ernment. Ncn  becaufe  he  delights  either  in  fin 
or  mifery  ;  or  views  them  as  good  in  their  own 
nature  j  but  becaufe  ihcy  are  the  necelfary  means 


ihe  Infinite  Benevolence  of  God,  in 

oi  producing  the  greatefl  good.  The  happinefs 
of  every  individual,  and  the  greatefl  happinefs  of 
the  whole,  are  confiderations  entirely  feparate  ; 
and  the  benevolence  of  God  will  choofe  the  lat- 
ter. God  will  as  effectually  prove  hinifelf  the 
friend  of  good,  by  punifiiing  the  unholy  ;  as  by 
glorifying  the  gracious.  It  is  not  conceived,  that 
on  any  principles  dilhrent  from  thefe,  the  divine 
benevolen<:e  can  be  juftified,  in  admitting  the  fm 
and  mifery  that  have  already  taken  place. 

3.  A  REGARD  to  the  happinefs  of  the  whole,  k 
the  very  thing  which  diftinguifhes  benevolence 
from  felfifhnefs.  It  is  the  important  criterion  of 
diflindion,  and  the  whole  which  makes  the  differ- 
ence between  holinefs  and  unholinefs.  Selfifii- 
nefs  delights  in  happinefs  as  truly  as  benevoknce 
doth  ;  feeks  it  as  diligently  ;  and  is  as  ready  to 
allow  its  excellence.  The  difference  is  this  ;  felf- 
iflmefs  is  feeking  individual,  private  and  feparate 
happinefs ;  and  hence  it  fets  up  interefts,  that  are 
feparate  from  the  intereit  of  God,  and  contrary 
to  the  greatefl  good  of  his  kingdom.  The  bafe- 
nefs  of  a  felfifli  temper,  arifes  from  its  being  a  love 
of  a  feparate,  a  private,  and  an  individual  happi- 
nefs; and  not  from  its  being  a  love  of  happinefs. 
When  men  fay,  that  God  is  under  obligation 
from  the  benevolence  of  his  own  nature,  to  make 
every  individual  happy  ;  they  are  arguing  from 
their  own  felfifh  feelings,  and  not  from  divine  be- 
nevolence judlyunderftood.  If  the  happinefs  of 
every  individual,  coincides  with  the  great  happi- 
nefs of  the  whole  ;  then  the  benevolence  of  God 
obliges  him  to  make  every  individual  bleffed  ; 
if  thefe  do  not  coincide,  his  benevolence  forbids 
him  to  do  it. 

4thly.  It  appears  therefore  that  thofe,  who 
attempt  to  reconcile  the  prefent  mifery  of  indi- 
viduals with  the  goodnefs  of  God,  by  faying,  he 


1 1 2  Eternal  Mi/cry  rcconcileable  with 

will  make  it  the  means  of  increafing  their  future 
happinefs,  fo  as  to  compenfate  for  prefent  fuffer- 
ing  y  have  entirely  departed  from  the  nature  of 
benevolence,  and  are  judging  of  the  difpenfations 
of  God,  on  the  principles  of  felfiflinefs.  They  drop 
general  good  out  of  the  queftion.  They  draw  rules 
of  righteoufnefs  in  the  divine  government,  from 
the  nature  of  individuals ;  and  not  from  the  na- 
ture, good  and  happinefs  of  the  whole.  They 
fet  up  fo  many  diflincl  grounds  of  equity,  and  fo 
many  diftincl  and  feparate  interefts  in  the  divine 
government,  as  there  are  diftinct  exiftencies  in 
the  intelleclual  univerfe.  Let  thefe  felfifh  princi- 
ples be  once  admitted,  and  there  is  an  end  of  all 
moral  union  and  obligation  in  the  kingdom  of 
God.  On  thefe  principles,  the  mod  wicked  fm- 
rier  in  the  world  may  be  reconciled  to  prefent 
mifery,  without  any  exercife  of  love  or  obedience 
to  God.  While  his  heart  is  filled  with  enmity, 
he  may  ftill  rejoice  that  God  reigns,  by  fuppo- 
fing  ;  that  he  (hall  hereafter  gain  two  degrees  of 
blifs,  for  every  degree  of  pain  now  endured. 
Chriflian  fubmillion  under  prefent  fufferings,  is 
drawn  from  another  fource.  Though  the  chrif- 
tian  cannot  promife  himfelf  any  perfonal  benefit 
from  what  he  endures,  except  it  be  that  of  think- 
ing God  is  glorified  ;  his  confidence  that  infinite 
wifdom  will  make  all  events  redound  to  the  divine 
honor  and  happinefs,  and  the  general  good,  ex- 
cites his  benevolent  refignation  ;  and  he  rejoices 
that  God  reigns,  becaufe  he  will  glorify  himfelf 
and  make  a  univerfe  of  the  greatell  blelTednefs. 
5.  A  BENEVOLENCE  limited  by  the  law  of  in- 
dividual happinefs,  is  fo  far  from  the  true  benev- 
olence of  God,  and  of  holy  creatures,  and  from 
making  all  creatures  blefied  in  its  operation  ;  that 
it  is  not  holinefs,  neither  can  it  ever  give  perfect 
happinefs  to  any  mind.     There  is  no  middle  way, 


the  Infinite  Benevolence  ofGoD^  113 

between  felfifhnefs  and  a  fupreme  regard  to  the 
good  and  glory  of  God  and  his  kingdom.  The 
heart  mull  have  an  objed  of  its  fupreme  regard. 
If  felf  be  this  object  there  is  a  necelTary  oppofi- 
tion  to  the  public  good  ;  and  all  the  meafures  of 
divine  government,  will  be  approved  or  difappro- 
ved  by  this  rule,  am  I  benefited  or  not.  Selfilh- 
nefs  will  look  with  a  jealous  and  an  afflided  eye 
on  the  emolument  of  every  other  being,  that  can- 
not be  made  fubfervient  to  its  own  purpofes. 
The  human  fieart,  wifhes  that  every  thing  may 
confpire  to  the  advancement  of  that  intereft,  which 
it  prefers  to  all  others.  A  felfifh  creature  wifhes 
that  every  thing  may  con  fpire  to  the  advancement 
of  felf,  and  puts  himfelf  in  the  place  of  God  and 
the  univerfe  ;  and  he  mufl  either  be  unhappy  or 
the  divine  government  muff,  bow  to  his  individual 
interefts.  It  may  be  determined  from  the  nature 
of  an  intelligent  mind,  that  perfect  happinefs  muft 
arife  from  fuch  benevolence,  as  hath  the  good 
and  glory  of  the  whole  for  its  fupreme  objed,  and 
to  which  all  individual  interefls  are  fubordinated  ; 
and  this  is  what  divines  mean  by  holy  or  difmte- 
refted  aifedtion.  No  other  moral  flate  of  the  heart 
will  make  any  being  perfedly  happy.  No  other 
ftate  of  the  heart  is  that  holinefs  and  evangelical 
obedience,  to  which  are  made  the  gofpel  promifes 
of  bleffednefs.  This  is  the  chriflian  happinefs,  and 
it  is  ahappinefs,  refulting  both  from  the  latisfadion 
of  perfonal  wants,  and  feeing  God  and  his  kingdom 
infinitely  bleffed.  We  hence  fee  why  God  requires 
a  benevolent  temper  in  his  creatures.  For  firff, 
the  happinefs  of  others  is  as  valuable  as  our  own 
happinefs.  Neither  exiffence  or  happinefs,  are 
any  better  or  more  defer  ving  of  our  good  wifhes, 
becaufe  they  beloilg  to  ourfelves  ;  and  if  our 
hearts  were  right,  we  fhould  inftantly  fee  that  fyf- 

P 


1 1 4         Eternal  Mif^ry  reconcilcabk  iviib 

tein  to  be  the  bed,  which  admits  the  greatefl  hap* 
pinefs  without  any  regard  to  the  felfifli  confidera- 
tion  who  receives  it.  1  know  that  this  is  diredly 
contrary  to  all  the  feelings  of  a  proud  and  finful 
mind  ;  but  it  is  not  contrary  to  reafon  ;  and  how- 
ever (lubbornly  the  wicked  heart  may  rife  againft 
the  truth,  there  is  a  God  who  will  prevail,  and 
will  continue  his  glorious  government  on  thefc 
principlee.  A  fecond  reafon,  why  God  requires 
this  benevolence  in  his  creatures,  is  that  it 
will  make  thofe  individuals  who  comply  with 
their  duty  and  exercife  it,  the  moft  blefled  they 
can  be.  They  will  have  the  happinefs  of  feeling 
every  want  of  their  own  minds  fatisfied  ;  and  the 
additional  happinefs  of  enjoying  the  bleffednefs  of 
God,  and  of  all  the  fubjedts  of  his  holy  kingdom. 
The  increafe  of  general  bleflfednefs  will  neccflari- 
ly  carry  with  it,  an  increafe  of  happinefs  to  erery 
member  of  the  holy  body,  and  thus  an  infinite 
good  will  become  the  objed  of  his  enjoyment. 

6thly.  Benevolence  is  a  favorite  word,  and 
much  ufed  in  prefent  religious  difcuUions.  Al- 
mofl  all  parties  will  agree  in  the  word,  while  they 
widely  ditFer  in  the  meaning  affixed  to  it.  Be- 
nevolence as  I  have  explained  it  ;  confiding  in  a 
fricndlinefs  of  the  heart  to  the  general  good,  to 
which  all  private,  fcparate  and  individual  inter- 
cfts  are  fubordlnated,  is  a  moral  (late  of  the  heait, 
entirely  difl'crcnt  from  what  many  mean  by  the 
word.  According  to  the  aboVe  explanation,  the 
infinite  benevolence  of  God  is  no  proof  of  univer- 
fal  falvation  ;  for  if  the  juft  and  eternal  mifery 
offome,  be  a  neceflary  means  of  thegreatefl  hap- 
pinefs, it  will  doubtlcfs  be  preferred  in  his  gov- 
ernment, by  a  holy  God.  Benevolence,  applied 
to  the  divine  character,  in  the  loofe  kw{c  that  ma- 
ny ufc  the  word,  me^ns  the  fame  as  that  all  crca- 
tures  will  be  made  happy.     In  this  kni^  of  the 


the  Infinite  Benevolence  of  Gon»  115 

vrord,  it  will  be  denied  that  God  is  a  benevolent 
being  ;  and  thus  ufing  it,  is  only  taking  that  as 
granted,  which  is  the  real  matter  of  difpute. 
This  loofc  fenfe  of  the  word  will  be  very  agreea- 
ble to  finful  minds,  and  hath  a  fatal  tendency  to 
fix  them  in  the  fecurity  of  death. 

Sec.  3.  Benevolence  is  of  the  fame  nature  in 
creatures,  as  it  is  in  God.  Holy  afFedions  in  the 
chriftian,  will  be  like  the  benevolent  exercifes  of 
the  deity  ;  fo  far  as  a  finite  knowledge,  powers, 
and  fphere  of  adion  permit.  Every  good  mind, 
wifties  the  greateft  poflible  happincfs  in  the  uni- 
verfe  of  being.  He  wifhcs  the  greateft  pofTible 
number  of  individuals  to  be  made  happy,  that  can 
be  with  the  greateft  happinefs  in  the  whole  ; 
and  that  each  of  thefe  individuals  ftiould  be  the 
happieft  poffible.  If  God  had  made  a  revelation 
concerning  anyone  or  number  of  perfons,  that 
their  falvation  would  be  inconfiftent  with  the  plan 
of  his  benevolent  government  ;  and  that  their 
being  made  happy  would  neceffarily  alter  the 
fcheme  of  fecial  exiftence,  in  fuch  a  manner,  that 
the  univerfe  would  loofe  more  than  they  could 
gain  ;  in  fuch  a  cafe,  it  is  not  feen  that  benevo- 
lence could  wifh  their  falvation,  at  the  expence  of 
a  greater  good.  Benevolence  never  can  wifti  a 
diminution  of  real  good  in  the  univerfe,  for  this 
would  be  aQing  againft  an  effential  quality  of  its 
own  nature,  which  is,  a  delight  in  good  or  hap- 
pinefs. Thefe  are  the  reafons,  on  which  a  well 
informed  chriftian  temper,  acquiefces  in  punifh- 
ing  juftice ;  and  not  becaufe  vindidivenefs,  re- 
venge, or  delight  in  mifery  can  belong  to  a  good 
heart.  With  refped  to  mankind,  it  is  fuppofed 
that  fome  of  them  will  never  come  to  final  falva- 
tion. Who  fuch  individuals  are,  is  wholly  a  fe- 
cret  of  the  divine  counfel,  and  there  is  a  iitnefs 
k  ftiould  be  thuj  retained.    Benevolence  doubts 


i  1 6  Eternal  Mifery  reconcile  able  with 

lefs  wlflics,  concerning  all  men  now  living  in  tht 
vorld,  that  they  may  be  faved ;  if  it  be  the  will 
of  God,  who  is  the  guardian  of  the  interefts  of 
the  great  whole.  Though  we  may  think  fuch  an 
event  improbable  concerning  all  men  now  living, 
and  greatly  fear  that  many  will  be  loft,  we  have 
no  certain  knowledge  of  what  is  bed  on  the  whole, 
or  of  what  God  will  do.  With  this  limitation, 
chriftian  love  will  defire  falvation  to  every  crea* 
ture  on  earth,  and  exprefs  that  deiire.  Wherev- 
€r  there  is  chridian  holinefs,  there  will  be  a  ftrong 
defirc  for  the  falvation  of  fouls.  There  is  joy  in 
Heaven  over  one /inner  that  repcnteth.  The  man 
"who  is  unconcerned  for  the  falvation  of  others, 
gives  no  evidence  of  his  own  real  chriftianity, 
A  love  of  fouls,  is  one  of  the  mod  eflential,  ani- 
mated, and  active  exercifes  of  a  holy  heart.  We 
know  that  men  mud  become  holy  before  they 
can  be  faved  ;  or  rather,  that  perfonal  holinefs  i^ 
a  mod  eflential  part  of  falvation.  What  then  is 
the  mod  wife  method,  of  manifeding  a  concern 
for  the  falvation  of  others  ?  1$  it  by  difleminating 
an  idea,  that  all  are  fafe  and  will  be  faved  ?  Is  it 
natural  to  fuppofe,  that  men  will  be  quickened  in 
efcaping  fm,  by  telling  them  there  is  an  infinite 
certainty  their  fm  cannot  hurt  them  in  the  end  ? 
When  they  love  fm  for  the  prefent  life,  and  be- 
lieve that  it  cannot  hurt  them  in  the  life  to 
come  ;  what  motive  that  can  be  oflered  in  human 
addrefs,  is  left  ro  aroufe  them  from  the  fenfuality 
in  which  they  delight,  to  a  life  of  watchful  fobri- 
cty  and  godlinefs  ?  Is  is  not  a  more  fit  method, 
to  tell  them  you  never  ran  be  faved  in  your  ftns  ? 
l')oth  it  norlook  more  like  a  love  of  fouls  to  ex- 
hort them  away  fri^n  their  fm,  and  (liow  them  the 
natural,  the  indiffoluble  connexion  between  fm 
and  iTiifcjry  ;  than  it  doth  to  be  condantly  declaim- 
ing there  is  no  danger  ?  Sin  is  the  fire  that  burns 


the  Infinhe  Benevolence  of 'God*  1 1 7 

^Xii  makes  mifery.  It  burns  in  all  who  are  un- 
holy, making  them  milfcrable  now  ;  and  fo  long 
as  ic  burns,  mifery  will  continue.  If  the  cry  of 
fire  were  made  and  men  were  gathered  round 
the  enkindled  building,  would  it  be  proper  to  fay  5 
the  houfe  is  truly  fired,  but  be  pcriedlly  eafy  for 
it  will  certainly  be  faved,  and  no  polTible  event 
eaA  hinder  its  prefervation.  Would  it  not  be  more 
proper  to  fay  ?  1  he  building  is  fired,  but  not  pail 
remedy  ;  fui table  exertions  may  fave  it,  and  with- 
out them  it  is  wholly  lofl.  The  two  cafes  are 
fimiiar.  The  building  cannot  be  faved,  unlefs 
^he  fire  Is  extinguifhed  ;  neither  can  the  fmner 
be  faved  unlefs  his  fm  is  extinguifhed,  and  God 
hath  given  him  the  mofl  folemn  warning,  that 
this  is  the  cafe. 

Sec.  4.  The  obfervations  that  have  been  made 
upon  the  nature  of  benevolence  or  holinefs,  fhow 
us,  why  fome  whofe  dodrinal  beUef  is  right ; 
whofe  vifible  converfation  is  regular  ;  and  who 
live  in  a  pundual  attendance  on  gofpel  ordinances, 
may  ilill  be  very  unholy  perfons,  and  entirely  un- 
prepared for  heaven.  They  may  perform  all 
their  vifible  duties,  and  maintain  all  their  regu- 
larity of  manners ;  they  may  attend  God's  houfe 
and  ordinances,  and  do  kind  things  to  men ;  they 
may  have  a  great  zeal  in  their  own  way,  and  give 
their  bodies  to  be  burned  ;  all  from  felfifh  mo- 
tives. People  of  this  character,  though  they  may 
be  much  better  members  of  civil  fociety,  than  the 
openly  immoral  can  be  ;  have  flill  no  prepared- 
nefs  for  heaven.  There  are  the  famt  immoral 
principles  in  their  hearts,  as  are  found  in  the 
hearts  of  the  profane  ;  only  thefe  principles  are 
exercifed  in  a  different  way.  It  is  on  this  account, 
that  thorough  felf-examination  becomes  fo  difficult 
a  work,  and  that  fo  many  are  deceived.  Even 
thofe  wiflies  of  the  heart,  which  men  call  benevo- 


1 1 8  Eternal  Mifery  reconcUeahle  with 

lent ;  and  which  they  efleem  evidence  of  their 
own  good  eflate,  may  be  the  higheft  evidence  a- 
gainfl:  them.  I  may  inflance  in  the  very  fubje(^, 
of  our  prefent  confideration.  If  the  fupreme  mo- 
tive of  thofe,  who  fuppofe  that  they  benevolently 
wifh  the  falvation  of  all,  and  who  pleafe  themfelves 
much  with  their  benevolence  ;  be,  that  on  this 
principle  their  own  fafety  is  fecured  ;  there  is  no 
real  benevolence  in  the  wifh,  and  felfifhnefs  is  at 
bottom.  In  this  cafe,  the  defire  of  univcrfal  hap- 
pinefs  is  built,  entirely  on  the  previous  and  all- 
governing  defire,  of  individual,  private  and  fepa- 
rate  happinefs.  Should  God  fay  to  fuch  an  one; 
your  own  eternal  happinefs  depends,  on  having 
a  univerfe  which  is  infinitely  greater  than  your- 
felfeternallymiferable;  on  the  felfifh  principle 
above-mentioned,  the  unholy  heart  would  anfwer ; 
then  let  this  univerfe  be  miferable,  ana  God  the 
creator  forever  difhonoured.  A  benevolent  love 
of  God  and  the  truth  produces  a  vifibly  good 
and  regular  life ;  but  the  fame  vifibly  good  ac- 
tions, may  originate  from  very  contrary  motives; 
and  it  is  therefore  wife  to  ufe  great  circumfpec- 
tion  in  judging. — Men  ought  to  be  grateful  when 
urged  to  this  circumfpeclion,  becaufe  they  mud 
live  and  die  for  themfelves.  The  good  or  the 
evil  will  be  their  own.  The  corruption  of  hu- 
man nature  never  appears  more  unreafonable, 
than  when  men  become  angry,  by  being  exhorted 
to  look  well  to  their  own  eternal  well-being  ;  and 
in  a  cafe,  where  thofe  who  give  this  advice,  can 
have  no  felfifh  purpofe  to  ferve. 

Sec.  5.  Objection.  God  is  a  being  of  in- 
finite power  and  wifdoin,  who  can  do  every  thing 
that  he  pleafes,  and  can  therefore  make  every  in- 
dividual happy,  in  union  with  the  greateft  happi* 
ncfs  of  the  whole. 


the  Infinite  Benevoknce  of  God.  119 

Answer.  A  limitation  of  divine  pow- 
er ought  always  to  be  made  with  reverence,  and 
when  made  ought  not  to  be  confidered  as  imper- 
fection in  God  ;  but  as  arifmg  from  the  perfec- 
tion of  his  nature,  and  of  the  fyftem  he  hath  cre- 
ated. I  believe  it  will  be  allowed,  that  there  are 
certain  things  which  no  power  can  effedt.  Such 
as  thefe.  Can  any  power  make  twice  two,  to  be 
ten  ?  Can  infinite  power  make  a  thing  to  be,  and 
not  to  be ;  or  to  be  both  true  and  falfe,  at  the 
fame  time  ?  If  exprefled  with  ferious  intentions, 
it  doth  not  feem  to  be  any  irreverence  of  the  de- 
ity, to  fay,  that  thefe  things  are  impofRble  even 
to  infinite  power.  When  Christ  faid,  all  things 
are  poffible  with  God  5  he  only  meant  fuch  thing?, 
as  do  not  in  their  nature  imply  a  contradiction. 
We  are  told  that  it  is  impoilible  for  God  to  lie. 
A  wilful  falfehood  would  be  a  contradidion 
to  his  infinite  holinefs,  and  they  cannot  be 
made  by  any  power,  to  exifl  together.  This 
impoflibility  arifes  from  the  perfection  of  the  fu- 
preme  God  and  his  works.  If  the  power  of  num- 
bers adds  perfedion  to  the  works  of  God  ;  a  pof- 
fibility  of  making  twice  two  to  be  ten,  would  de- 
ftroy  that  perfedion.  If  the  power  of  making 
things  to  be,  is  a  perfection  of  God's  nature  ;  a 
power  of  making  them  not  to  be,  at  the  fame  time, 
would  be  an  imperfeCtion. — It  would  only  be  a 
power  of  deftroying  his  own  agency,  council,  and 
the  attributes  which  make  him  to  be  God. 

It  is  conceived  on  thefe  principles,  there  is  no 
room  to  fay ;  that  becaufe  God  hath  infinite 
power  and  wifdom,  he  can  unite  the  happinefs  of 
every  individual,  with  the  greateft  poiTible  hap- 
pinefs of  the  whole. 

It  may  be  a  thing,  implying  that  kind  of  con- 
tradiction or  impoflibility,  which  is  contained  in 
Ae  fuppofuion  of  bein^  and  mt  being  at  the  fame 


T20         Eternal  Mifsry  reccncilcabk  with 

time.  The  pofTibiliry  of  fuch  a  union  between 
individual  and  iinivcrfal  happinefs,  is  one  of 
thofe  matters,  which  men  never  can  determine, 
without  information  from  God  himfelf  ;  and  we 
mull  not  fuppofe  it,  on  the  pollibility,  that  infi- 
nite power  can  do  all  things.  God  only  knows  the 
nature,  connexions  and  capacities  in  his  own  uni- 
verfe  ;  and  what  is  neceflary  to  make  it  the  mofl: 
blefled.  If  the  happinefs  of  every  individual  is 
compatible  with  the  greateft  happinefs  in  the 
whole,  then  doublefs  every  individual  will  be 
made  happy  ;  but  if  not,  the.  contrary  will  take 
place.  We  ought  to  have  fuch  confidence  in  the 
wifdomand  goodnefsofGoD,when  he  tells  usfome 
creatures  (hall  be  always  miferable  under  punifli- 
ment,  as  to  believe  ;  that  the  eternal  happinefs 
of  every  creature,  and  the  greateil  happinefs  of 
the  whole  are  incompatible  ;  and  cannot  come 
together  into  that  plan  or  fcheme  of  exilienco 
and  government,  which  is  the  bed  polTible. 

Further,  If  there  be  any  force  in  this  objec- 
tion, it  goes  as  much  to  prove  that  there  never 
was,  and  never  will  be  any  mifery  ;  as  it  doth  to 
prove  that  there  will  not  be  eternal  mifery.  Par- 
tial mifery,  according  to  its  quantity,  is  as  unde- 
(irahle  and  as  inconfiftent  with  benevolence,  as 
eternal  mifery.  If  God  could  have  made  every 
individual  as  happy  without  ever  tailing  mifer\'as 
he  can  with  it  ;thcn  bcn::volencc  would  have  tor- 
bid  it.  If  he  could  not  make  every  individual 
the  nioH:  happy,  without  fome  mifery,  this  fup- 
pofes  the  fame  limitation  to  almighty  power,  wifh 
which  the  objection  contends.  If  there  be  any 
ground,  on  the  infmiiude  of  God's  power,  to  ex- 
clude eternal  mifery,  there  is  the  fame  ground 
to  exclude  partial  mifery.  We  may  as  well  fay, 
there  hath  never  been  any  mifery  ;  becaufe  God 
K^  a  benevolent  being,  and  almighty  benevolen  :e 


the  Infinite  Benevolence  ofGon,  i  a  i 

,  can  make  the  great  ell  happinefs  without  any  mif* 
cry  ;  as  we  may  that  he  can  do  it  without  eternal 
mifery.  The  pollibiiity  from  iiifinite  power  ap- 
plies alike  in  both  cafes.  The  exigence  of  partial 
mifery  no  one  will  deny,  which  reduces  us  to  the 
following  conclufion,  either,  that  God  didnotad 
benevolently  in  the  mifiery  which  hath  already  ta- 
ken place  ;  or  that  the  poffibiiity  arifmg  from  the 
infinite  power  of  Goo,  is  no  fecurity  again  ft  mife- 
ry without  end.  It  is  prefumed  none  will  pre- 
tend, that  the  mifery  which  hath  taken  place,  is  a 
proof  againft  the  benevolence  or  goodnefsof  G')d. 
.  Sec.  6.  Objection.  The-  folution  to  the  ror- 
mer  objedlion,  (lands  upon  the  principle,  tiiat  God 
appoints  fin  and  mifery  to  take  place  for  the  pub- 
lic good.  How  is  this  juflice  in  God,  or,  juft  to 
the  finning,  fufFering  creature  ?  Will  God  give 
up  one  to  mifery  forr^ver,  to  make  the  univcrfe 
more  happy,  and  is  this  confident  with  equity  to 
individuals  ? 

Answer.  This  objedion,  leads  us  back  to  Tome 
fundamental  principles  in  God's  moral  govern- 
ment of  the  rational  univerfe,  and  in  the  nature 
of  holinefsor  moral  virtue.  Here  it  becomes  ne* 
ceflary,  that  we  fhould  form  accurate  ideas  of  the 
nature  of  juftice,  as  it  exifls  in  God,  and  is  exer- 
cifed  in  his  government  of  the  univerfe.  To  af- 
fifl  in  this,  I  make  the  following  remarks : 

iftly.  Justice  in  God  is  but  a  branch,  or  exer. 
cife  of  his  love,  benevolence  or  goodnefs*  God 
is  love.  His  whole  moral  character  is  love,  be- 
nevolence orgoodnefs;  and  juftice  is  always  an 
exercife  of  that  moral  character,  which  is  defigna- 
ted  by  thefe  words. 

cdly.  The  objed  of  benevolence  or  goodnefs  ; 
or  the  end  to  which  it  is  direded,  in  all  its  exer- 
tife«,  \%  the  public  or  general  good.     Th^  obje6t 


122         Eternal  Mifery  reconcileahle  w!fS 

of  juflice  and  its  cxercifes  in  God;  and  the  fole 
end  which  he  means  to  promote  is  the  general 
good.  What  we  call  the  vindidive  or  punicive 
juftice  of  God,  has  in  all  cafes  the  public  benefit 
for  its  ultimate  end.  We  have  no  rcafon  to  fup- 
poff,  that  any  end  detached  from  the  gener^ 
good,  is  God's  ultimate  end  in  any  thing  that  he 
does.  For  if  we  once  admit  this,  it  introduces 
into  the  divine  government  two  oppofmg  princi- 
ples ;  public  good,  and  individual  or  feparate 
good.  1  call  thefe  oppofmg  principles,  becaufe 
they  are  thus  in  their  own  nature.  While  indi- 
vidual or  feparate  good  is  the  object  of  fu- 
preme  choice  and  love  ;  the  general  good  cannot 
be.  And  when  the  general  good  is  the  objed  of 
fupreme  choice  ;  individual  or  feparate  good  can- 
not be.  This  doth  not  militate  againfl  individual 
happinefs,  becaufe  the  greateft  poflible  happinefs 
of  individuals,  is  when  they  give  up  th.ir  own 
private  interefts  and  make  the  pubhc  intereft 
their  fupreme  and  governing  object  in  all  their 
a^lions  and  wiflies.  Though  God  hath  forbid 
his  creatures,  making  their  own  interefl  a  fupreme 
objeft  *,  he  hath  fo  conftruded  their  nature,  that 
they  are  the  mod  happy  they  can  be,  when  they 
fupremely  love  the  public  interefl:,  happinefs  and 
glory.  It  is  in  this  way,  that  infinite  wifdom 
hath  united,  the  higheft  poflible  public  good  and 
the  greatelt  individual  or  perfonal  bleflTednefs. 

3dlv.  It  hence  follows  that  the  punitive,  or 
vinditiive  juflice  of  God,  as  it  is  fometimes  called, 
doth  not  delight  in  mifery  or  punifliment  fo»  its 
own  fake.  Even  punitive  or  vindidive  juftice 
hath  no  approbation  of  the  mifery  of  punifliment, 
only  as  it  is  the  necefl'ary  means  of  a  happinefs 
to  the  whole,  greater  than  the  mifery  is  to  the  in- 
dividual. This  muft  be  the  cafe,  if  juftice  as  it 
cxifts  in  Cod,  is  only  a  branch  or  exercife  of  be- 


ibe  Infinite  Benevolence  ofConl  tz^ 

Tievolence,  ailing  under  certain  circumflances. 
The  notion  of  punitive  or  vindidive  juflice,  as  a 
perfedion  which  delights  in  the  mifery  of  pun- 
ifhment,  in  any  other  fenfe  than  infinite  goodnefs 
or  benevolence  delights  in  it,  is  conceived  to  be 
utterly  a  mifconception.  /-n  infidious  mifrepre- 
fentation  of  fome,  whofe  fentiments  I  am  no-w  op- 
pofing,  has  been  this  ;  that  the  believers  in  fu- 
ture punifliment  fuppofe  the  jufticeof  God  to  be 
a  devouring  perfedion  which  delights  in  tor- 
ment, for  its  own  fake,  and  on  this  they  declaim 
mod  laborioufly  ;  when  in  fa6l  it  is  a  phantom 
of  their  own  creating,  and  abundantly  proves 
their  ignorance  of  the  true  nature  of  benevolence, 
and  of  juflice  as  included  in  it. 

4thly.  The  public  or  general  good,  is  the  true 
and  the  only  meafure  of  juflice  in  the  treatment 
of  a  f inner.  The  public  good,  in  the  large  fenfe 
of  the  expreffion  as  I  have  before  explained,  is 
the  reafon  which  makes  fin  to  be  fm,  or  wrong 
and  unfit ;  it  is  the  reafon  which  annexes  guilt 
to  the  exercife  of  a  fmful  temper  ;  it  is  the  reafon 
why  God  ordained  the  moral  law,  and  annexed  a 
penalty  to  the  violation  of  it ;  it  is  the  reafon  why 
this  penalty  confifls  in  mifery  ;  and  the  quantity 
and  duration  of  mifery  mufl  be  determined  by 
the  fame  reafon.  If  the  public  good  did  not  re- 
quire it,  there  would  be  no  fitnefs,  in  following 
moral  evil  with  natural  evil  or  mifery ;  and  there 
is  no  perfedion  in  God  that  delights  in  mifery 
for  any  other  reafon,  but  its  neceflary  fubfervien- 
cy  to  the  interefts  of  general  being.  This  is  the 
rule,  by  which  the  mofl  holy  God  limits  himfelf, 
in  creating  and  in  governing  ;  and  agreeable  to 
which  his  whole  agency  in  the  treatment  of  indi- 
vidual creatures  is  regulated.  He  creates  fo  ma- 
ny individuals  as  the  public  good  requires ;  and 
when  created,  he  treats  them  according  to  this 


124        Eternal  Mi/cry  reconcile ahk  with 

rule.  \S  this  rt^quires  him  to  ir.ake  them  happy, 
he  doth  it  ;  it  this  requires  him  to  make  them 
miierable,  he  doth  ii.  A  difpofirion  to  do  this  is 
holinefs, — is  benevolence, — is  juftice,  for  juflice 
as  it  exifls  in  God  is  no;  diftinguifliable  from  be- 
nevolence. The  reafon,  that  we  ule  the  differ- 
ent names  of  goodnefs  and  juitice,  is  from  the 
d.ti'erent  effects,  wrou^;ht  in  the  condition  of  the 
creature  who  is  the  fubjed  of  them  ;  and  not 
from  any  thing  diflerent  or  diftinfl  in  the  nature 
of  that  moral  principle,  according  to  which  the 
fupreme  GoD  act*. 

riif  coal'-.iuence  follows,  that  whatever  treat- 
ment of  the  individual  creature  is  required  by 
the  good  of  God  and  his  kingdom,  is  jufl  in  God 
to  execute*  Having  endeavored  to  explain  the 
nature  of  juflice  as  a  perfection  exifting  in  God, 
and  why  it  is  juflice  in  him  to  punifh  the  fmner, 
J  obferve  further. 

1  iiERK  is  but  onelaw  of  holinefs  in  the  univerfe. 
God  prefcribes  the  fame  law  of  benevolence  or 
holinefs  both  to  himfelf  and  his  creatures,  and  re- 
quires nothing  from  them,  but  what  is  confiflent 
with  the  moral  principles,  by  which  he  direds 
hiniielf.  There  is  the  fame  reafon,  that  the 
creature,  fliould  feek  and  endeavor  to  promote 
the  public  good,  in  his  temper  and  in  all  his  ac- 
tions ;  as  there  is  that  God  lliould  govern  for  this 
cud.  '  When  the  creature's  temper  becomes  op- 
pofed  to  this  good,  he  is  finful.  If  it  be  jufl  in 
God  to  treat  him  as  afinner;  then  it  is  but  juf- 
lice and  equity  to  him  to  be  thus  treated  ;  for  cer- 
tainly the  fame  reafons  which  vindicate  the  juf- 
lice of  God,  mult  vindicate  the  juflice  of  the 
treatment  which  the  fmner  receives,  and  their 
f^quliy  is  inft parable-  If  it  be  fit,  that  God 
Ihuuid  p  nifl'  f  rch  a  temper  as  the  fmner  poffelTes; 
then  for  the  lame  reafon,  it  ie  fit  the  fmner  fhould 


the  JrifimU  Bemvolente  ofGos.  ii^ 

bepunlflied  ;  becnufe  the  fame  law  of  holinefs,  is 
a  law  both  to  God  and  the  creature.  The  fin- 
ners  character  is  in  its  nature  bafe  and  odious. 
It  becomes  the  moral  governor  of  the  univerfe 
to  exprefs  his  fcnfe  of  it,  and  for  this  reafon,  a 
punifhment  of  mifery  is  applied.  A  delight  in 
the  grcatefl:  happinefs  is  the  ground  of  application. 
Further,  with  refpecl  to  the  degree  and 
duration  of  the  finners  punifliment,  thefe  alfo 
mufl:  be  determined  by  the  fame  rule.  I  may  in 
this  place,  mention  fome  things  to  be  confidered, 
as  evidential  that  eternal  punifhment  is  not  great- 
er than  the  general  happinefs  requires,  and  confe- 
quently  not  greater  than  the  demerits  of  fm. 

1.  The  finners  temper  and  piadice,  is  diredly 
oppofed  to  the  glory  and  bleffednefs  of  God,  and 
his  intelligent  kingdom.  This  objedl,  is  a  good 
in  every  fenfe  infinite.  By  its  quantity  it  is  infinite 
for  the  time  being, — The  glory  and  bleffednefs  of 
God  and  his  kingdom  are  uniform  in  their  nature 
through  eternity  ;  fo  that  the  finner's  temper  is 
oppofed  to  a  good  that  is  infinite  both  in  quantity 
and  duration. 

2.  The  finners  temper  and  pradice  is  a  viola- 
tion of  infinite  obligation.  Whatever  other  cau- 
fes  may  enter  into  the  nature  of  moral  obligation ; 
the  excellence  of  the  objedt  to  which  our  duty  is 
due,  is  certainly  one  of  them ;  and  our  obligation 
is  in  proportion  to  the  excellence  and  value  of  the 
obje^.  The  excellency  of  God  is  the  ground  of 
our  obligation  to  love  him.  Our  obligation  is  in 
proportion  to  his  excellency  compared  with  other 
beings  ;  and  as  this  is  infinite,  fo  alfo  is  that  obli* 
gation  refulting  from  it,  which  the  finner  hath 
violated. 

3.  The  tendency  of  the  finners  temper  and 
pradice  is  to  banifh  infinite  blefl'ednefs  from  the 
univerfe,  and  to  introduce  infinite  evil  or  wretch* 


i2fy  Eternal  Mt/ery  reconcile  able  with 

ednefs.  The  malignity  of  a  finful  difpofitlon  cr 
adion,  is  not  to  be  eltimated,  by  the  wrctched- 
nefs  it  adually  doth  produce  ;  ior  it  may  be  ar- 
refted  by  a  luperior  wifdom,  and  the  evil  pre- 
vented. No  thanks  are  however,  in  fuch  a  cafe, 
due  to  the  finner ;  but  his  temper  and  intentions 
remain  equally  bafe,  as  if  fuch  efteds  had  not 
been  prevented.  Common  fenfe  makes  this  judg- 
ment of  a  fmful  temper.  Certainly  the  tendency 
of  an  immoral  difpofition  is  to  produce  infinite 
evil.  It  is  aimed  againft  the  bleflednefs  of  God 
himfelf,  and  of  all  the  holy  intelligencies  of  his 
kingdom.  It  is  aimed  againft  that  vaft,  eternal 
and  blefTod  univerfe,  which  hlmighty  power,  wif- 
dom and  goodnefs  mean  to  form.  The  fmners 
temper,  give  it  fcope,  would  dethrone  a  God  and 
unmake  a  univerfe,  to  build  up  himfelf.  Thus  in* 
fatiate  arc  felfiflinefs  and  pride.  They  go  through 
this  world  carr)'ing  defoiation  ;  and  if  they  had 
power  would  go  through  a  rniverfe,  either  defo- 
lating  or  engrofling  the  whole.  Thefe  principles, 
left  without  controul  would  do  the  fame  eternal- 
ly. How  evil  they  are  is  not  f^r  men  to  defcribe 
-—words  cannot  tell — human  imagmation  cannot 
conceive.  God  alone  can  comprehend  the  evil 
of  fm,  and  the  enormity  of  its  bafcnefs ;  and 
therefore  he  alone  can  tell  the  greatncfs  of  defer- 
ved  punifhmcnt. 

It  appears  therefore  that  fin  is  oppofed  to  an 
infinite  good  ;  is  a  violation  of  infinite  obligation  ; 
and  hath  a  natural  tendency  to  introduce  infinite 
and  eternal  wretchednefs.  Thefe  things  cannot 
be  denied  ;  and  in  contemplation  of  them  many 
eminent  divines,  have  called  fin  an  infinite  evil. 
With  this  defcription  of  fin,  as  an  infinite  evil, 
fome  have  been  difpleafed,  and  oppofed  it  with 
this  argument.  That  fin  is  the  ad  of  a  finite 
creature,  and  the  ad  of  a  finite  creature  can- 
not   be   infinite.      To   wrangle    about   words, 


^ie  Infinite  Benevolence  ofGoiu  iij 

IS  difinffeimous,  and  fhows  an  indifpofition  to 
come  to  the  truth.  It  is  well  known,  that  thofc 
venerable  divines  who  have  called  fin  an  infinite 
evil,  did  not  mean,  that  the  a£t  of  a  finite  crea- 
ture can  be  infinite  in  its  nature  ;  and  thofe  who 
have  ufed  the  argument  above  mentioned  had  rea- 
fon  enough  to  know,  that  they  did  not  mean  this. 
But  the  confequence  doth  not  follow,  that  a  finite 
ad  may  not  tend  to  evil  effeds  that  are  infinite  j 
or  that  the  guilt  and  demerits  of  fm  are  not  to 
be  judged  by  this  rule.  Suppofe  a  moral  evil  or 
im,  that  is  oppofed  to  an  infinite  good ;  a  viola- 
tion of  infinite  obligation  ;  and  tending  in  its  ve- 
ry nature  to  infinite  wretchcdnefs,  (and  this  is  a 
jufl  defcription  of  every  fin  men  commit)  I 
think  it  may  fairly  be  called  infinitely  evil,  unfit, 
and  unreafonable.  And  how  can  God  in  any 
proportionate  way  difcover  his  fenfe  of  this  evil, 
but  by  an  infinite  and  eternal  punifhment.  This 
I  conceive  to  be  the  force  of  the  argument  for 
eternal  punifhment,  from  the  infinite  evil  of  fin  ; 
and  it  fhows  that  the  finner  may  be  eternally 
punifhed  in  juflice. 

It  is  certainly  fit,  that  God  fhould  exprefs  his 
fenfe  of  the  evil  of  fin,  as  a  means  of  making  his 
own  charader  known.  It  is  fit,  that  he  fhould 
make  a  true  expreffion  of  his  own  fenfe  of  the 
evil  of  fin  ;  or  in  other  words,  that  this  expref- 
fion fhould  be  in  proportion  to  the  real  bafenefs 
of  the  finners  charader.  Ther«  is  no  conceiva- 
ble way  in  which  this  can  be  done,  but  by  pun- 
ifhment. Words  alone  will  not  do  it.  It  is  a 
maxim  of  common  experience,  that  a6liom  fpeak 
louder  than  words.  All  pofTible  prohibitions  or 
verbal  condemnation,  would  not  exprefs  to  the 
minds  of  creatures,  the  divine  fenfe  of  the  evil  of 
fin,  if  God's  adions  or  treatment  of  the  finner 
acquitted  him.     If  the  finners  temper  be  aimed 


JtaS         Eternal  Mlfery  reconcUeabJe  v^ifS 

againft  the  created  poflible  good  ;  then  the  di- 
vine expreiTion  ought  to  be  the  greatefl: poflible.  If 
this  temper  be  aimed  againft  an  eternal  good,  the 
cxprcfllon  ought  to  be  commenfurate  with  infin- 
ity or  eternity.  It  muft  be  one  alfo,  that  by  finite 
means  difplays  the  energy  of  feeHng  in  an  infinite 
jnind.  In  all  views  of  this  fubjed,  it  runs  into 
eternal  mifery,  and  both  the  nature  of  things  and 
the  moral  obligation  of  God  to  himfelf  and  his 
kingdom  feem  to  require  it. 

The  ufe  God  will  make  of  fin,  and  the  caufe, 
manner  and  means  by  which  a  fmner  becomes 
fuch  ;  are  not  in  the  leaft  conneded  with  his  de- 
merits, and  the  treatment  he  may  juflly  receive 
after  he  is  become  a  fmner.  In  determining  the 
demerits  of  a  fmful  temper  or  adion,  we  never 
ftand  to  inquire  ;  how  did  the  man  come  by  this 
temper  ?  We  look  diredly  upon  the  temper  itfelf 
and  judge  of  its  bafenefs  ana  juft  demerits  from 
its  own  nature  and  tendency.  This  is  the  dictate 
of  common  fenfe,  and  all  men  ad  according  to  it. 
In  the  prefent  argument,  the  divine  motives  in 
appointing  fin  and  mifery ;  the  ufe  God  makes 
of  it ;  and  the  manner  in  which  men  become  fm- 
ful, are  one  thing  ;  and  God  will  doubtlefs  be 
able  to  juftify  his  own  holinefs,  and  take  care  of 
his  own  honor.  The  bafenefs  and  juft  demerits 
of  a  finful  temper  are  entirely  another  thing  ;  and 
the  treatment  that  is  juft  to  a  finner,  depends  not 
at  all  on  the  manner  of  his  becoming  finful.  It  is 
juft,  it  is  glorious  in  God  to  treat  the  tranfgreffor 
according  to  what  he  is,  let  his  corruption  come 
how  it  may,  and  whatever  ufe  God  may  make  of 
it  in  happifying  the  univerfc.  God  is  juft  in 
puuifhing ;  bccaufe  he  treats  him  according  to 
what  he  is,  and  in  fuch  a  manner  as  public  gooii 
requires. 


'  the  Infinite  Bencv'sknce  of  Cod.  t^^ 

I  WILL  give  an  example,  by  way  of  fuppofition^ 
which  may  carry  convidion  on  this  fubjed  ;  and 
I  ihall  endeavor  to  ftate  one  of  the  ftrongefl:  kind. 
The  reader  will  obferve,itis  merely  a  fuppofitioni 
Suppofe  that  God  fhould  create  a  man,  more  wick- 
ed than  any  one  ever  yet  exifted  ;  and  by  his  own 
power  immediately  infufe  into  him,  the  moil  per- 
fed  enmity  and  vice.  Suppofethis  wicked  crea- 
ture placed  in  fociety,  and  perpetrating  all  the 
crimes  natural  to  fuch  a  temper.  What  would 
-men  judge  of  fuch  a  creature,  and  what  would 
their  treatment  of  him  be  ?  Would  his  charader 
■appear  amiable  becaufe  he  was  made  as  he  is  ? 
Would  men  patiently  bear  with  his  fm,  and  in- 
<lulge  his  violence,  becaufe  it  is  his  nature  to  fin 
and  do  violence  ?  Would  it  be  any  excufe  for  his 
enmity  and  murders,  for  him  to  fay,  by  my  crea- 
tion I  was  fo  made  as  to  delight  in  wickednefs, 
«iftd  vice  is  the  element  in  which  I  am  moft  hap- 
py ?  It  is  prefumed  that  his  charader  would  not 
appear  lefs  deteflable,  or  lefs  worthy  of  punifli- 
mem,  on  this  account.  This  fhows  that  the  juf- 
tice  of  punifhment  arifes  from  the  nature  of  men's 
temper  and  adions,  in  relation  to  the  rational 
tiniverfe ;  and  is  not  in  the  lead,  conneded  with 
the  caufe,  or  manner  in  which  they  became  fm- 
ful ;  nor  with  the  end  for  which  an  infinitely  holy 
•God  appoints  fm. 

In  purfuing  the  fubjed  we  are  brought  to  thefe 
two  points,  ift.  That  God  is  juftified  to  himfelf 
and  to  the  univerfe,  in  appointing  fm  and  mifery, 
by  his  defign  of  making  them  the  means  of  the 
greateft  pofTible  good.  2dly.  He  is  juftified  in 
his  punifhment  of  the  finner,  by  his  treating  him 
according  to  what  he  is — a  creature  with  a  temper 
that  is  unfit,  unreafonable,  hateful  in  its  nature,  and 
oppofed  to  the  greateft  good  ;  and  to  negled  pun- 

R 


130  Eternal  Mifery  reconcilcable  with 

Hhment,  ^vouId  hide  the  glorious  holinefs  of  his 
own  nature,  and  fecrete  from  the  inrclledual  fight 
of  ^ood  beings  his  characler,  which  is  the  ob- 
jeft  of  their  blifsful  enjoyment.  God  acts  from 
the  fame  benevolence  or  holinefs,  through  the 
whole;  and  he  will  be  glorious  in  the  whole. 
In  the  end,  it  will  appear  that  in  him  there  is 
nothing  like  what  we  call  enmity  or  rerenge ; 
and  that  he  both  creates  and  punilhes  in  benevo- 
lence. Every  mouth  will  be  flopped  before  him  ; 
and  guilty  fmners,  who  now  cavil  againft  his  gov- 
ernment, as  an  excufe  for  their  fin,  and  to  quiet 
their  own  confciences  in  an  evil  way,  will  be  to- 
tally felf-condemned  ;  and  they  muft  alfo  be  eter- 
nally miferable,  unlefs  they  are  renewed  by  his 
fpirit  and  forgiven  through  the  blood  of  Christ. 
The  very  excufes,  which  finning  creatures 
make  for  their  bad  hearts  and  practice,  is  often  an 
evidence  of  the  excefs  of  their  wickednefs ;  and 
inftead  of  cxcufing,  proves  them  worthy  of  being 
puniflied.  God  will  need  nothing  more  in  the 
day  of  judgment  to  convid  finners,  than  their 
own  confciences  and  their  own  excufes.  Their 
excufts  will  prove  the  criminal  nature  of  fin,  and 
their  confciences  will  prove  that  they  have  com- 
mitted it.  Thoufands  of  finful  fouls,  i'pend  their 
time  which  ought  to  be  filled  with  repentance  and 
amendment,  in  endeavoring  to  excufe  their  cor- 
ruption ;  and  to  contradid  the  fitnefs  of  punifh- 
ment  ;  either  on  the  ground  that  God  is  a  good 
being  and  theiefore  will  not  punifh;  or  that  he 
holds  the  reins  of  government,  and  all  things  are 
according  to  the  purpofes  of  his  counfel,  and  that 
therefore  it  is  not  equitable  he  fliould  punifh. 
Boih  tliele  cvcuTes  overlook  the  truth,  that  fin  is 
worthy  of  punilhment  by  its  nature,  and  not  from 
the  caufc  and  means  which  introduced  it. 


the  Infinite  Benevolence  of  God,  131 

However  eafy  It  may  be  to  prove  on  rational 
principles,  the  judice  of  inflicting  eternal  mifery 
on  finners  ;  it  will  be  hard  to  filence  thofe,  whofe 
hearts  do  not  love  the  judice  of  God,  as  it  hath 
been  defcribed.  The  highefh  rational  evidence 
never  filences  an  oppofing  heart.  Nothing  but 
the  gracious  power  or  God,  giving  a  holy  tem- 
per, will  do  it ;  for  as  it  belongs  to  the  nature  of 
fm  to  delight  in  felf  and  felfilh  interefls ;  fo  it 
does,  to  deny  God's  judice  in  condemning  and 
punifhing.  The  writer  doth  not  expect  to  make 
one  unholy  mind  acquiefce  in  divine  judice  ;  or 
feel  a  love  of  God  for  exercidng  it ;  or  fee  the 
moral  beauty  of  that  hohnefs  which  governs  the 
univerfe.  If  fmners  feel  their  hearts  rifrng  againd; 
the  dodrine,  they  mud  apply  to  the  gracious  pow- 
er of  God,  and  not  to  men,  to  heal  their  hearts. 
They  alfo  ought  to  condder,  th*at  the  ridng  of 
their  hearts,  will  never  dop  God  In  his  govern- 
ment. He  will  go  on  deadily  and  glorioufly, 
doing  that  which  he  knoweth  to  be  jud,  for  his 
own  glory,  and  the  good  of  his  kingdom. 

Sec.  7.  Objection.  The  original  threatning 
pronounced  by  God,  was  this.  In  the  day  thou 
eatejl  thereof  thou  Jhaltfurely  die.  This  threat- 
ning is  abfolute.  Divines  generally  fuppofe  that 
it  includes  eternal  death  or  mifery.  If  any  men 
are  faved,  (which  all  parties  allow  will  be  the  cafe) 
then  that  threatning  is  not  fulfilled,  and  if  the 
original  threatning  was  not  fulfilled,  what  cer- 
tain evidence  can  we  have,  that  any  other  threat- 
ning in  the  bible  will  be  ? To  enforce  this  ob- 

jedion  it  hath  been  faid  ;  that  it  is  God's  man- 
ner to  reveal  one  difpcnfation  at  a  time. — That 
he  fird  revealed  the  law,  and  told  thofe  efteds  of 
tranfgrefling  it  which  mud  fucceed  ;  if  men  were 
left  under  the  law. — And  that  as  he  was  under 
no  obligations,  fo  he  did  not  at  that  time  intimate 
any  thing  of  a  gofpel. — That  God  did  not  mean 


132  Eternal  Mifery  recondkahlc  with 


by  the  Ic^ijal  llireatning  to  exclude  a  gofpel ;  ilfo 
that  by  the  thrcatnings  ir>  the  gofpel  difpenlation, 
he  doth  not  mean  to  preclude  fome  new  anid  fu- 
ture dir|x:nfation,  which  may  deliver  thofe  from 
mifery,  who  leje^ft  the  gofpel  falvation. 

Ans\<'£r.  ift.  It  is  not  allowed  that  the  dating 
in  this  objection,  or  that  the  reafons  to  enforce  it 
arc  true.  But  making  the  fuppofition  that  they  are 
true,  it  is  no  evidence  of  univerfal  falvation.  The 
mofl:  that  it  makes  in  favour  of  that  doclrine  is  this^ 
that  Goo  hath  once  omitted  to  inflict  on  fome 
part  of  men,  all  the  mifery  that  he  migbt  in  juf- 
tice  have  executed  ;  and  that  he  hath  placed  them 
by  fovereign  mercy  in  a  fituaiion  to  retrieve  their 
ruin.  But  doth  the  confequence  follow  that  he 
•will  do  this  the  fecond  time  ?  doth  his  having 
done  one  unmerited  favor,  lay  him  under  obliga- 
tion to  grant  a  fecond  or  a  third  ? Common 

fenfe,  in  all  tranfaclions  of  men,  certainly  argues 
diredly  oppofite.  When  the  immediate  and  rig- 
orous execution  of  punilhment  deferred  by  a  crim- 
inal, hath  been  once  delayed  or  remitted  by  a 
good  fovereign,  on  condition  of  iuture  good  con- 
dud,  and  the  criminal  abufes  this  favour  by  » 
repetition  of  fm  ;  do  we  in  this  cafe  judge,  that 
the  firfl  undcferved  favour  is  an  evidence  of  a 
fecond  ?  Do  not  all  impartial  people  fay^  now  let 
the  criminal  fufTer  the  utmofl  extent  of  the  pen- 
alty !  Having  a  chan  .e  for  deliverance,  and  ha- 
ving wantonly  and  againft  warning  abufcd  his 
fovereign  and  himfelf,  he  mufl  now  endure  the 
confequence,  Miforable  indeed,  is  the  founda- 
tion of  hope  for  all  men,  that  (lands  folely  on  the 
expectation  of  fome  new  and  unknown  difpenfa- 
tion  in  favour  of  gofpel  impenitents,  becaufe  the 
gofpel  fucceeded  a  condemning  law. 

2ndly.  Tfie  momentary  fuppofition,  which  I 
granted  in  mv  firfl  :mf\ver  to  the  objedion,  mult 


iht  Infinite  Denevolerice  of  God.  13^ 

tiow  be  taken  back,  and  I  will  conlider  the  matter 
more  particularly.  It  is  faid  in  the  objedion,  that 
divines  generally  fnppofe  the  threatning,  "in  the 
day  thou  eateft  thereof  thou  fliall  furely  die/' 
means  eternal  death  or  mifery.  It  is  incumbent 
on  mc  to  defcribe  what  is  meant  by  this  threat* 
mng,and  how  it  hath  been  generally  underfl:ood> 
with  r«fpecl  to  eternal  mifery.  It  hath  not  been 
underftood,  that  all  men  aftually  will  fufFer  eter- 
nal mifery  ;  for  this  would  be  inconfifl^nt  with 
the  falvation  of  any  by  the  gofpel.— ^ — It  hath 
not  been  underftood,  that  any  partial  period  of 
duration  will  ever  be  compleated,  in  which  it  can 
be  faid  the  finner  hath  fufFered  eternal  death. 
There  muft  be  the  fuffering  of  an  abfolute  eter- 
nity, to   make  the  death  eternal. -Much  lefs 

hath  it  been  underftood,  that  the  /inner  could 
fufter  a  death  that  is  ftridly  eternal,  within  the 
limits  of  that  natural  day  in  which  he  fell.  The 
meaning  of  the  threatning,  muft  be  fuch  an  one 
as  is  conliftent  with  the  nature  and  poflibility  of 
things,  and  I  conceive  it  to  be  this.  In  the  day 
thou  eateft  or  fmneft,  a  death  of  mifery  fhall 
commence  with  thee  ;  it  will  be  juft  to  thee  if 
thou  art  left  in  this  fituation  ;  and  being  thus 
left  the  mifery  muft  be  eternal.  The  very  words, 
in  which  the  penalty  is  expreffed,  feem  to  be  de- 
figned  for  two  purpofes.  Firft,  to  exprefs  the 
fmners  defert,  and  what  muft  take  place  accor- 
ding  to  the  nature  of  unholy  minds.  And 
Secondly,  to  leave  room  for  a  gofpel  to  follow. 
There  was  a  literal  fulfilment  of  the  threatning. 
The  creature  did  eat  and  become  a  fmner.  In 
that  very  day  death  commenced. — A  death  that 
would  be  juft  on  him,  extended  through  ait 
abfolute  eternity. — A  death  that  muft  continue, 
according  to  the  very  nature  of  an  intelligent 
mind,  fo  long  as  he  continued  unholy.    That  the 


134  Eternal  Mifery  reconcile  able  with 

original  thrcatning  meant  the  defert  of  eternal 
niiicry  to  all  Tinners,  is  not  learned  wholly  from 
the  words  in   which  it  is  cxprefTed ;  but  more 
abundantly  from  the  general   tenor  of  fcripture, 
and  even  from  the  gofpel  which  followed  the  law  ; 
for  if  the  threatning  of  the    law  did  not    mean  a 
defert  of  eternal  mifery,  there  would  have  been 
no  need  of  an  infinite  Saviour.     But  we  may  ob- 
ferve  on  the  original  threarning  ;  that   though  it 
is  fo  worded  as  to  exprefs  a  defert  of  eternal  mif- 
ery, and  to  excite  an  expectation  of  it  unlels  fome 
revelation  of  grace  (hould  commence,  it  did  not 
preclude  a  method  of  deliverance.    It  did  not  fay 
there  fliall  be   no  grace — no  Saviour.     Had  the 
threatning  been  in  the  following  words,  "  in  the 
day  thou  eateft  thereof  thou  (halt  die,  and  remain 
in  a  ftate  of  death  through  endlefs  duration,''  or 
*'  in  the  day  thou  eateft  thou  fhall  die,  and  there 
fhall  be  no  forgivenefs,"  this  would  have  totally 
excluded  a  gofpel  recovery,  and  have  made  it  in- 
confiftent  with  God's  truth  to  forgive  any  finner. 
3dly.  There  is   a  moft    obfervable  difference 
between  the  original  threatning  of  the  law  on  the 
one  hand ;    and  the   threatenings    againft  thofe 
who  negleft  the  gofpel,  and  the  defcription  of  fu- 
ture judgment  given  by   Christ  and  the  facred 
writers,  on  the  other.     The  former  alTerts  mifery 
begun,  and  a  defert  of  mifery  eternal  ;  the  lat- 
ter aflert    the  adual    exiftence  of  mifery  eternal. 
The  former  aiferts  what  is  ilrid  juftice  to  the  fm- 
ncr,  and   the   commencement  of  its  execution, 
leaving  a  poflibility,  without  any  contradiOion  of 
the  divine  threatening,  for  God    to   interpofe  by 
fovereign  grace,  and  refcue  fo  many  as  he  feeth 
fit.     'J'hc  latter  aifert,  there  ftiail  be  no  forgivenefs 
either  in   this  or  the  world  to  come — that  they 
fhall  be  puniihcd  forever  and  ever — and  that  they 
ihali  go  into  eternal  or  endlefs  puniflimcnt.     A 


the  Infinite  Benevolence  ofGoA.  13^ 

vaft  multitude  of  expreflions,  implying  endlefs 
Hiifery,  may  be  found  among  the  latter  or  gofpel 
threatenings,  which  totally  take  away  all  ground 
to  expedl,  that  fome  new  and  unfeen  way  for  the 
deliverance  of  gofpel  impenitents,  may  hereafter 
arife.  And  it  is  conceived,  that  if  the  original 
threatening  of  the  legal  penalty, .  had  been  ex- 
preffed  as  thefe  latter  threatenings  are,  all  poffi- 
bility  of  a  gofpel  to  fave  any,  would  have  been 
excluded  by  the  truth  of  God. — Thofe  therefore 
who  make  themfelves  quiet  on  this  ground,  are 
ading  againft  the  didates  of  common  fenfe,  and 
the  exprefs  teflimony  of  fcripture. 

SfiC.  8.  Objection.  Allowing  that  benevo- 
lence requires  God  fhould  govern  for  the  greateft 
good  of  the  whole,  and  that  there  will  be  more 
happinefs  in  the  univerfe  with  the  eternal  exift- 
ence  of  fin  and  mifery  than  could  be  without  it ; 
ftillhow  is  this  confident  with  creating  goodnefs? 
Can  God  be  ading  the  part  of  a  good  being,  in 
making  a  creature,  who  he  knows  v/ill  be  eter- 
nally miferable  ;  even  though  juftice  allows  the 
defert  of  the  creatures  mifery  ? 

Answer.  This  hath  been  a  very  popular  objec- 
tion againft  the  dodlrine  of  eternal  punifhment. 
I  think  a  very  little  attention  will  difcover  that  it 
is  utterly  without  force.  The  objedion  derives 
its  whole  appearance  of  weight,  from  an  idea  that 
creating  goodnefs  and  governing  goodnefs  arc 
two  things  ;  whereas  in  fad,  they  are  but  one 
and  the  fame.  Creating  goodnefs,  is  governing 
goodnefs  begun  ;  governing  goodnefs,  is  creating 
goodnefs  continued.  The  eternal  wifdom  and 
goodnefs  of  God  fixed  on  an  objed  to  execute. 
•The  execution  was  begun  in  creation — is  contin- 
ued in  governing,  and  will  be  continued  through 
eternity.  Every  part  of  creation  was  exadly  fit- 
ted for  the  benevolent  purpofe,  of  producing  the 


136  Eternal  Mifery  reconcileable  nvUb 

greateft  pofiiblc  degree  of  happiaefs.  Infinite 
v^ifdom  had  this  end  in  view,  as  much  in  creating 
jis  he  hath  in  governing.  In  both,  he  was  the 
fame  benevolent  God,  uniformly  carrying  his 
cwn  vafl  purpofe  into  cfi'ecl.  The  objedion  makes 
a  total  feparation  between  creation  and  govern*, 
ment  ;  it  reprefents  God  as  acting  on  different 
principles  in  one  cafe  from  what  he  does  in  the 
other ;  it  defcribes  him  creating  with  a  private 
view  of  the  highefl  happinefs  of  every  individual, 
and  governing  with  the  public  view  of  the  greateft 
happinefs  in  the  whole.  God  is  hereby  reprefent- 
ed  as  having  two  fchemes  of  adion  ;  one  to  make 
every  individual  the  molt  happy  ;  the  other  to 
make  the  greateft  happinefs  in  the  whole  :  but  it 
is  not  fuppofable  that  God  created  the  univerfc 
on  one  fcheme,  and  governs  it  on  another.  If  it 
be  reditude  in  the  Deity  to  govern  the  univerfe, 
with  reference  to  the  greateit  happinefs  ;  it  \ras 
certainly  right  ia  liim  to  create  it  with  that  view. 
The  queftion  which  he  would  propofe  to  himfelf, 
in  order  to  act  with  benevolence  in  creating  any 
individual ;  would  not  be,  whether  this  creature 
will  have  more  happinefs  than  mifery  ;  but 
whether  the  making  of  this  creatine,  will  add  to 
the  quantity  of  univerfal  happinefs  ;  and  if  it  will, 
then  benevolence  requires  the  creation.  It  was 
doubtlefs  witli  this  view  that  God  created  every 
being  who  cxiils.  Creating  goodnefs  in  God 
does  not  imply  a  regard  to  the  happinefs  of  the 
individual  created,  but  to  the  happinefs  of  the 
whole  ;  and  he  will  make  creation  fubferve  this 
end,  tliough  many  individuals  may  be  miferable. 
We  depraved  mortals  have  fo  many  felfiih,  partial 
;md  private  feelings  ;  that  it  is  very  difficult  for 
us  to  reafonon  the  things  of  God,  in  which  fuch 
feelings  have  no  place.  It  is  hard  for  us  to  feel 
und  reafon  on  the  benevolent  plan  ol'  God  •,  eC- 


the  Infinite  Benevolence  of  God.  ijy 

peciaHy  when  we  think  it  will  turn  againfl:  our- 
felves.  It  appears  that  the  argument  for  the  fal- 
vation  of  all  men,  derived  from  the  particular 
creating  goodnefs  of  God,  is  founded  on  a  diftinc- 
tion  between  creating  and  governing  goodnefs, 
for  which  there  is  no  manner  of  foundation. 
God  is  hereby  reprefented  as  a  changeable  being, 
beginning  with  one  fcheme  and  ending  with  a- 
nother ;  whereas  there  is  every  reafon  to  fuppofe, 
both  from  the  nature  of  an  infinite  being,  and , 
from  the  word  of  revelation ;  that  the  fcheme  of 
his  counfel  is  uniform  throughout,  and  from  eter- 
nity, and  that  he  hath  had  a  perpetual  regard  to 
it  both  in  creating  and  governing. 

Sec.  9.  Objection.  The  dodrine  of  the  eter- 
nal falvation  of  fome,  and  the  eternal  mifery  of 
others,  reprefents  God  as  exercifing  an  odious  par*, 
tiality,  in  the  choice  of  thofe  who  are  to  be  the 
fubjefts  of  happinefs  and  mifery. 

Answer.  It  here  becomes  neceffary  for  us  to 
form  true  ideas  of  partiality  and  impartiality. 
Thecommonfeelingsof  mankind  fix  an  odium  on 
partiality,  and  it  is  doubtlefs  jufl-.  thus  to  do  ;  but 
we  ought  very  exadly  to  know  in  what  it  confifls, 
before  we  apply  the  odium,  either  to  a  fcheme  of 
belief  or  to  a  particular  truth.  A  confufed  man- 
ner of  thinking  is  one  caufe  of  the  objcdions 
brought  againft  the  truths  of  revelation,  and  in 
no  inflance  more  eminently  than  in  the  prefent. 
It  is  prefumed  that  the  following  things  will  be 
conceded  : 

ift.  Impartiality  did  not  require  that  God 
fliould  originally  create  all  beings  exadly  alike. 
As  there  were  different  purpofes  to  accomplifh  in 
the  univerfe,  there  mufl  be  creatures  of  different 
capacities  and  characters,  adapted  to  the  part  which 
they  were  deftined  to  ad,  and  to  the  ufe  which  i$ 

s     ■ 


138  Eternal  Mifery  reconcileable  v>ith 

to  be  made  of  them.  God  cannot  be  charged 
with  partiality  in  creating  beings  very  unlike  each 
other,  when  diflerent  purpofes  are  to  be  effected 
by  their  exigence.  A  father  is  not  partial  in 
giving  a  very  different  education  to  two  fons,  one 
of  which  is  dcftined  to  one  employment,  and  the 
other  to  another  employment. — A  prince  is  not 
partial  in  appointing  one  of  his  fubje6:s,  to  an 
employment  much  more  honourable  than  is  af- 
iigned  to  the  other,  and  all  expecled  of  him  is  that 
he  affign  each  one,  in  the  manner  that  will  mod 
projuote  public  good.  God  did  not  create  two 
beings  fur  the  fame  purpofe  ;  and  if  created  for 
two  purpofes,  they  muff  be  made  different,  or 
elfe  not  be  made  in  the  bed  manner,  for  the  pur- 
pofes to  which  they  were  deflined. 

2dly.  Impartiality  dotJinot  require  that  all 
beings  be  treated  alike.  There  is  no  maxim  to 
which  the  common  fenfeofmen  more  univerfally 
affents,  than  this ;  that  all  ought  to  be  treated 
according  to  what  they  are.  To  treat  two  beings 
in  the  fame  manner,  who  are  of  different  charac- 
ters ;  initead  of  being  impartial,  would  inftantly 
be  called  the  mod  odious  partiality. 

It  appears  therefore,  that  partiality  in  the  odi- 
ous fenfe  of  the  word,  doth  not  confill ;  either  in 
creating  beings  very  unlike  to  each  other,  or  treat- 
ing them  differently.  Juilice  and  public  good  re- 
quire this,  and  we  muit  look  to  fome  other  caufe 
to  know  in  what  an  odious  partiality  confiffs. 
And  I  think  it  confids  in  adting  from  private  and 
fe^fifli  motives,  and  in  nothing  elfe.  If  a  man  in 
judging  between  his  neigbour  and  himfclf,  judg- 
es  feliiihly,  his  judgment  is  partial.  If  he  be  call- 
ed to  judge  between  two  neighbours,  and  fhows 
more  favour  to  one  than  to  the  oilier,  on  account 
of  fome  intereftedconnexionwith  one  of  them;  iu 
this  cafe   he  u  partial,  and  his  partiality    arifes 


the  Infiniic  Benevolence  of  God,  i  3  9 

from  his  acting  on  a  private  and  felfifh  motive, 
and  on  this  account  an  odium  is  affixed  to  his 
conduct.  If  a  prince  in  the  appointment  to  a  pub- 
lic office,  appoints  his  fon  to  the  exciufion  of  a 
good  fubjed  ;  when  it  is  evident  that  the  fubjed: 
would  execute  the  office  in  a  better  manner,  in 
that  cafe  we  call  him  partial  ;  that  is,  he  a£ls  on 
private  and  felfifh  motives,  and  the  odium  of  par- 
tiality is  the  fame  as  the  odium  of  felfifhnefs.  If 
it  be  evident  that  the  fon  will  execute  the  of- 
fice in  a  better  manner  for  the  public  than  the 
fubjed  ;  we  (till  call  the  prince  impartial,  though 
a  fon  be  appointed.  I  might  go  on  in  athoufand 
inflances,  and  (how  that  the  odium  of  partiality, 
arifes  from  felfifhnefs  or  adling  on  private  motives 
to  the  exciufion  of  a  greater  good ;  and  that  im- 
partiality, which  is  allowed  to  be  the  glory  of  a 
governor,  and  the  thing  which  entitles  him  to 
confidence,  confifts  in  fuch  principles  and  adions, 
as  will  promote  the  general  benefit.  Having  fixed 
with  fome  degree  ofprecifion,  what  is  meant  by 
partiality  and  impartiality  ;  and  whence  the  odi- 
um of  one,  and  the  honor  of  the  other  arifes  ; 
we  are  now  prepared  to  confider  the  objedion, 
That  the  dodrine  of  the  eternal  falvation  of  fo?ne, 
and  the  eternal  mifery  of  others^  reprcfenis  God  as 
exercifing  an  odious  partiality^  in  the  choice  of  thofe 
who  are  to  be  the  fubje6ls  ofhappinefs  and  mifery. 

If  in  the  choice  of  thefe  perfons  refpe&ively, 
God  a6ls  wholly  on  principles  of  the  greatefl 
good,  there  is  no  partiality  in  the  matter.  In 
treating  this  fubjed,  it  has  commonly  been  faid 
that  God  ads  as  a  fovereign.  In  a  fovereign 
manner  he  choofesone  and  leaves  another.  The 
meaning  of  his  ading  as  a  fovereign,  is  not  that 
he  ads  without  reafon  ;  but  only  that  there  is  no 
meritorious  caufe  in  the  per  fon  chofen  to  falva- 
tion,  why  he  fhould  be  chofen  in  preference  to 


140         Eternal  Miftry  reconcileahle  with 

another.  He  draws  the  motive  of  his  choke 
from  the  nature  of  that  fyftem,  which  he  means 
to  brins^  to  the  highefl  condition  of  blelfednefs ; 
and  this  fyflem,  is  the  infinite  \vifdom  and  good- 
nefs  of  his  own  nature  aded  out,  in  producing 
the  greateft  quantity  of  good  in  the  whole  ;  fo 
that  it  may  fairly  be  faid,  the  motive  of  his 
.(bvereign  ading  is  drawn  from  wdtliin  himfelf ; 
but  though  drawn  from  within  himfelf  it  is 
not  without  reafon.  It  is  God's  holy  nature  from 
which  he  cannot  deviate  to  regard  the  public 
good,  and  do  every  thing  in  fubferviency  to  that. 
Adint;  out  his  own  nature,  ir.  feeking  the  general 
benefit  ;  and  through  eternity  there  will  be  no 
reparation  between  them.  We,  through  the  fcan- 
tinefs  of  ourunderftandirg,  cannot  tell  who  ought 
to  be  chofen  to  eternal  happinefs  and  who  paffed 
by,  on  the  principle  of  promoting  the  greateft 
good.  Infinite  wifdom  can  tell ;  and  on  this 
principle,  made  the  choice  what  beings  to  create  ; 
how  to  create  them  ;  what  capacities  and  what 
moral  character  to  give  them  ;  whom  to  choofe 
to  falvation ;  and  whom  to  leave  in  their  fins. 
All  was  done  by  God  from  love  to  the  greateft 
good,  direded  by  infinite  knowledge  and  f!:ill  ; 
and  with  a  defign  to  produce  the  moft  blelfed 
univerfe. — Suppofe  that  myfelf  and  my  neighbor 
are  two  finners,  of  a  bafe  character  and  deferving 
nothing  but  evil.  Infinite  wifdom,  fees,  that  it 
will  moft  promote  the  good  of  the  whole,  to  have 
my  neighbour  chofen  to  holinefs  and  happinefs, 
and  myfelf  left  to  fin  and  mifery  ;  and  the  choice 
is  accordingly  made.  In  this  cafe,  can  I  charge 
an  infinite  God  with  partiality,  or  any  thing  that 
is  private,  felfifh,  odious  or  cruel  ?  Very  far  from 
this,  for  he  is  acting  in  the  hightft  perfedion  of 
goodncfs.  My  neighbour  muft  forever  afcribe 
his  falvation  to  unmerited  grace  j  I  muft  afcribe 


ibe  Infinite  Benevolence  of  Gob,  141 

my  being  left  to  my  own  bafenefs,  aftd  God's  re- 
gard to  a  greater  good  than  mine,  and  we  mull 
both  confefs,  that  Jehovah  has  in  the  whole  been 
an  impartial  God.  U  he  univcrie  will  forever 
applaud,  both  the  wifdom  and  goodnefs  of  his 
choice. 

Let  us  now  view  wh^t  would  be  the  effect  of 
a  contrary  condud:  in  Gcd.  Suppofe,  he  had 
alfo  chofen  me  to  lalvation,  when  he  knew  I  had 
no  claim  of  defert,  and  alio  that  the  choice  would 
lelfen  the  glory,  perfeQion,  and  happinefs  of  the 
univerfe.  Would  not  this  choice  bring  him  di- 
redly  under  the  charge  ot  partiality,  and  of  ading 
with  reference  to  a  private  and  feparate  intereii, 
and  not  the  interefl  of  the  whole  ?  Here  is  the 
place  in  which  the  charge  of  an  odious  partiality 
would  arife,  and  not  in  pafTnig  me  by.  Thus 
ends  the  loud-mouthed  charge,  of  a  God  odiouily 
partial  in  appointing  fome  to  happinefs,  and  oth- 
ers to  mifery.  The  odious  partiahty  is  not  in 
God,  but  in  the  objedor  himfelf.  He  is  fo  felfifh  ; 
he  ads,  and  feels,  and  judges  fo  much  on  inte- 
refted  motives,  that  he  cannot  fee  the  beauty  and 
litnefs  of  the  divine  condud,  in  acting  on  motives 
different  from  him.  Thus  will  e^'d  almofl  every 
objedion  againil  the  fcripture  dodrine  of  eternal 
happinefs  and  mifery.  The  very  objections  a- 
gainft  the  doctrine,  on  being  examined  terminate 
in  its  eflabhlhment ;  and  fhow  God's  redlitudc 
to  be  more  glorious  than  would  have  been  known, 
if  fuch  objedions  had  not  been  made. 

Sec.  10.  Objection.  How  are  the  gofpel  in- 
vitations, many  of  which  are  exprefled  in  very 
general  terms,  confiflent  with  the  eternal  mifery 
of  great  numbers  to  whom  they  are  made  ?  God 
faith,  look  unto  me  all  ye  ends  of  the  earth  and 
be  faved.  (Ifaiah  xlv.  19.)  Are  fuch  invitations 
as  thefe  confiflent  with  fmcerity,  if  God  doth  not 


142         Eternal  M if  cry  rcconcUeable  wUh 

intend  effe^lually  to  fave  all  thofe  to  whom  they 
arc  made  ?  Is  there  not  fome  fenfe,  in  which  fal- 
vation  is  offered  to  all  men,  and  how  can  the  of- 
fer be  an  honeft  one,  If  Goi>  doth  not  intend  ef- 
fedually  to  aflifl:  all  Tinners  in  complying  with  it ; 
and  does  not  an  invitation,  in  fuch  a  cafe  as  the 
fnmer's  is,  imply  a  promife  ? 

Answer.  In  attending  to   this  objed:ion,   we 
ought  very  carefully  to  inquire,  what  is  meant  by 
a  gofpel  invitation.     Some  feem  to  conceive,  that 
a  gofpel  invitation,    is  fomething  different  both 
from  the  commands  and   from  the  promifes  of 
God  ;  and  that  though  it  be  not  an  abfolute  prom- 
ife, it  does  in  fome  fenfe  lay  God  under  an  obli- 
gation, to  exert  his  whole  infinite  power  in  faving 
the  fmner  to  whom  the  invitationismade.     But  it 
is  conceived  there  is  no    fuch  thing,  and  that  all 
thofe  addreffes  of  God  to  men,  which  have  com- 
monly been  called  gofpel  invitations ;  are   direct 
promifes  ;  cr  diredl  commands  ;   or  partaking  of 
both.     The  greater  part  of  what  have  been  called 
gofpel  invitations,  are  dired  promifes.  The  proph- 
et faith,  ho  I  every  one  that  thtrjieib^  come  ye  to 
the  waters^  and  he  adds  the  promife,   I  will  make 
an  everlajling  covenant  with  you,  even  the  f lire  mer- 
cies of  David.     This  invitation  is  a  promife  ;  the 
charader  to  which  it  is  made,  is  described  by  the 
word   thirfteth,  meaning  one  who   defires    holi- 
ntk^  and  a  real  defire  of  holinefs,  is  being  holy. 
Thiiiting,  in  the  fcriptural  ufeof  the  word,  means 
a  very  fenfiblc  degree  and  exercife  of  holy  defires. 
David  ufed  that  word  to  defcribe  his  highefl:  long- 
11. gs  after  Gon.     Christ   fays,   come  unto  me  all 
ye  who  labor  and  are  heavy  laden,    a?id  J  will  give 
you  rcfl.     This  is  a  promife.     Who  arc  the  per- 
fons  heavy  laden  with  fin  ?  They  are  truly  gra- 
cious  pcrfons,    and    no    other.      Thofe,   whole 
hearts  are  changed,  to  loathe  every  wrong  thing, 


the  Infinite  Benevolence  ofGoD>  143 

The  unfanclified  fmner,  may  be  heavy  laden  with 
a  fear  of  mifery,  and  with  rhofe  fruits  of  fin  which 
he  finds  in  himfelf ;  but  he  is  not  heavy  laden 
with  fin  itfelf,  foi  if  he  were,  he  would  loathe  it, 
become  a  penitent,  ferve  God  with  delight,  and 
this  would  entitle  him  to  the  promife.  God 
hath  multiplied  his  piomifes  to  all  holy  and  peni- 
tent perfons,  that  they  may  have  flrong  confola- 
tion  in  his  grace.  He  hath  made  particular 
promifes  to  every  particular  grace.  But  how  the 
promifes,  made  to  thofe  who  have  complied  with 
the  terms  of  falvation,  ihould  be  confidered  as 
invitations  to  thofe  who  have  never  complied  with 
the  terms  of  falvation  ;  or  how  they  are  an  invi- 
tation, of  fuch  a  nature  as  lays  God  under  an 
obligation  to  fave  all  men,  it  is  believed  can  nev- 
er be  (hown.  All  that  can  be  gathered  from  thefe 
promifes  which  are  expreifed  by  way  of  invitation, 
is  this  j  that  God  will  treat  as  being  gracious, 
thofe  who  have  become  gracious.  So  far  are 
they  from  an  encouragement  of  all  m.en  being 
faved  ;  that  they  are  a  ftrong  implication  of  the 
contrary  ;  for  if  God  had  defigned  falvation  for 
all  men,  what  need  would  there  have  been  of 
thefe  particular  promifes,  to  a  gracious  Itate  of 
the  heart.  God's  having  confined  his  promifed 
bleffings  to  a  particular  character,  ftrongly  im- 
plies, that  thofe  who  are  not  of  this  charadcr  can 
never  have  them. 

It  was  faid,  that  what  have  been  called  gofpel 
invitations,  are  either  diredt  promifes ;  or  direct 
commands  ;  or  comprehending  both.  We  have 
confidered  them  in  the  nature  of  promifes,  and 
find  that  they  give  no  encouragement  for  the  fal- 
vation of  all  men  ;  but  imply  the  contrary. 

Some  of  the  gofpel  invitations  are  direct  com- 
mands ;  do  thofe  lay  God  under  any  obligation, 
or  give  any  encouragement  to  the  perfons  to 


1 44  Eternal  Mlftry  reconcikahle  imth 

whom  they  are  made,  that  God  will  fave  them? 
hook  unto  me  all  ye  ends  of  the  earth  and  be  fa*ved. 
tiearken  unto  Pie,  0  ye  children.  Hear  injirudion 
end  be  wife,  and  rcftife  it  not,  Thefe  are  flriclly 
and  literally  commands,  as  much  as  the  precepts 
of  the  law,  thoujhalt  not  kill,  or  thoujhalt  nutjieal. 
The  nature  of  our  relation  to  God  is  fuch,  as  does 
not  admit  of  any  invitation  from  him  to  us,  un- 
lefs  by  invitation  we  mean  the  fame,  as  a  com- 
mand. In  tranfadlions  between  men,  there  may 
be  a  difference  in  the  meaning  of  the  two  words  ; 
but  it  is  not  fo  in  the  addrefs  of  God  to  fmners. 
If  I  exprefs  a  defire  to  my  child  that  he  (hould 
walk  with  me,  this  is  to  all  intents  and  purpofes 
a  command ;  for  the  exprcflion  of  my  defire 
brings  the  child  under  amoral  obligation  to  com- 
ply. If  I  exprefs  a  fimilar  defire  to  my  neigh- 
bor ;  this  may  be  confidered  as  no  more  than  an 
invitation,  for  it  does  not  appear,  that  my  neigh- 
bor is  under  any  moral  obligation  to  comply  with 
my  defire.  There  is  this  difference  in  the  mean- 
ing of  the  two  words  when  applied  to  tranfa^lions 
between  men  ;  but  this  is  a  difference  which  does 
not  take  place  in  the  expreffion  of  God's  will  to 
finners.  Every  expreffion  of  his  defire  carries 
with  it  the  force  of  a  command.  Believe  thou 
in  the  Lord  Jesus  Christ  ;  or  I  befeech  thee  to 
believe  in  the  Lord  Jesus,  coming  from  God, 
amount  to  the  fame  thing  in  all  refpeds,  and  are 
both  of  them  as  pofitive  commands,  as  the  ten 
commandments.  To  repent  of  fin  through 
Christ  ;  to  believe  in  Christ  ;  to  come  to  him 
and  trufl  in  him  for  falvation  ;  together  with  all 
evangelical  exercifes,  fince  the  publication  of  the 
gofpel,  are  become  moral  duties  incumbent  on 
every  fmner  ;  and  are  as  proper  matter  of  com- 
mand, as  the  moral  duties  of  loving  God  or  of 
fpeaking  the  truth  were  in  the  original  moral  bw. 


the  Infinite  Benevolent e  of  God*  145 

So  that  thefe  gofpel  invitations  are  commands,  and 
in  no  effential  refped  to  be  diflinguifhed  from 
them* — The  queftion  recurs,  do  God's  commands 
to  all  men,  lay  him  under  any  obligation,  or  give 
any  encouragement,  that  all  fhall  be  faved  ?  I  will 
begin  my  anfwcr  to  this  queftion,  by  afking  fome 
other  queftions.  In  the  beginning  God  doubtlefs 
commanded  the  angels  who  are  now  fallen,  to 
continue  in  holy  love  and  obedience ;  and  did 
that  command  lay  him  under  any  obligation  to 
preferve  them  in  reditude  ?  If  it  did,  it  appears 
that  the  moft  holy  God  is  a  breaker  of  his  obli- 
gations, in  not  preventing  their  fin.  God  com- 
manded our  firft  parents  to  obey  the  whole  law  ; 
but  they  difobeyed,  and*  in  confequence  of  their 
fin,  all  their  pofterity  are  finners.  Can  it  be  fup- 
pofed  that  God  violated  obligation  in  this  matter  ? 
This  fuppofition  would  indeed  be  (hifting  the 
fcene.  It  would  remove  fin  from  earth  to  heaven, 
and  arraign  infinite  majefty  at  the  bar  of  a  worm 
of  the  duft. 

The  commands  to  evangelical  obedience  do 
not  imply  any  more  obligation  on  God,  to  aflift: 
the  perfon  to  whom  they  are  made,  than  the 
original  commands  of  the  moral  law  did. — God's 
commands  are  not  the  origin  of  obligation. 
The  origin  of  obligation,  is  in  the  infinite  nature 
of  God,  our  own  nature,  and  the  relation  we 
bear  to  him  and  his  creatures.  Obligation  had 
its  origin  antecedent  to  any  precept  of  the  law  or 
gofpel.  Moral  and  evangelical  precepts  only  ex- 
prefs  our  obligations.  They  exprefs  Goo's  holy 
charader  ;  our  duty  to  that  charader  ;  and  the 
awful  confequences  of  not  doing  our^duty  :  but 
they  are  no  expreflion  of  any  obligation  in  God 
to  aflift  us  fpecially  in  doing  our  duty.  Further, 
the  notion,  that  God's  commands  carry  with  them 

T 


146         Eternal  Mifery  reconciUahle  with 

an  obligation  on  his  part,  fpecially  to  afllft  the 
commanded  perfons  in  obedience;  will  totally 
exclude  fm  from  the  univerfc,  or  make  the  infi- 
nitely holy  God  himfelf  the  only  fmner.  All  ho- 
linefs  is  matter  of  command  ;  all  unholinefs  is 
matter  of  prohibition  ;  if  commands  and  prohi- 
bitions carry  with  them  any  obligation  on  God, 
it  is  he  who  is  blameable  for  the  want  of  holinefs, 
and  for  the  commiflion  of  crimes. 

On  this  fubjeft,  in  order  to  vindicate  the  divine 
fmcerity,  in  what  have  been  called  gofpel  invita- 
tions to  thofe  who  never  repent,  I  ought  to  obferve 
further.  That  thefe  invitations,  if  that  word  be 
the  mofl  pleafmg  to  any,  are  exactly  the  fame  in 
all  refpeds,  to  thofe  who  do  repent,  and  to  thofe 
who  never  repent.  They  hold  forth  the  fame 
truai  to  each;  they  give  the  fame  alTiftance  to 
each  ;  and  produce  no  effeds  in  one,  which  they 
do  not  produce  in  the  other.  So  that  from  GoD*s 
fovt reign  grace  to  thofe  who  repent,  there  is  no 
evidence  of  any  infincerity  to  fuch  as  do  not  re- 
pent. 

It  is  not  the  gofpel  invitation  which  faves  the 
redeemed.  They  go  on  refifting  it  like  other 
fmners ;  and  they  treat  it  as  others  do,  until  God 
in  fovereign  power  renews  their  hearts.  It  is 
not  the  gofpel  call,  but  the  holy  fpirit  who  changes 
their  heart,  and  we  might  as  \\q\\  fay  that  God  is 
infmcere  in  the  gofpel  invitation  to  thofe  who 
are  faved  ;  becaufc  he  did  not  renew  them  fooner, 
as  we  may  that  he  is  infmcere  to  thofe  whom  he 
never  renews.  The  gofpel  command,  and  the 
renewing  power  of  God  are  two  things ;  one 
docs  not  imply  the  other  ;  and  ihey  may  go  to- 
gether or  they  may  be  feparated,  as  infinite  wif- 
dom  fees  bed.  The  gofpel  command  exprefTes 
thecharader  of  God,  with  our  duty  and  obliga- 
tion to  him,  and  no  morg.     Every  invitation  ex- 


the  Infinite  Benevolence  of  God,  147 

prcfles  the  fame,  either  with  or  without  a  prom- 
i{t ;  and  men  have  no  right  to  fuppofe  concern- 
ing themfelves  or  others,  that  they  fhali  be  faved, 
until  they  come  within  the  limits  of  a  promife. 
Adam  or  the  fallen  angels   after  their  apoftacy, 
had  as  much  right  to  charge  God  with  infincerity 
in  not  preferving  their  rectitude,    as  impenitent 
(inners  have  for  not  bringing  them  to  eternal  fal- 
vation.     God  is  therefore  in  the  higheft  degree 
fincere,  in  every  part  of  his  word  which  can  be 
called  gofpel  invitations  to  finners.     For  fuch  in- 
vitations are   either ;  firft,  promifes  to  a  certain 
character,  which  will  be  eternally  fulfilled  to   all 
who   become   of  that  charader.     Or  fecondly, 
thefe  invitations  are   commands,  and  God  is  as 
fincere  in  commanding  thofe  who  never  do  their 
duty,  as  he    is  in  commanding  thofe  who  do  it. 
There  is  equal  propriety  that  he  ihould  command 
in  the  two  cafes.    God  never  could  be  a  faithful 
moral  governor  in  this  finful  world,  unlefs  he  did 
command  finners  and   exprefs  his  fenfe  of  their 
duty,  and  it  is  a   moft  unfounded  confequence 
that  becaufe  God  is  faithful  all  men  will  be  faved. 
I  HAVE  dwelt  fo  long  on  this  point,  becaufe  ma- 
ny conceive    there   is   fomething   in   the   fcrip- 
tures,  which  they  call  gofpel  invitations  or  encour- 
agements to  finners,  which  are  not  promifes,  but 
fiill  bring  God  under  fome  kind  of  obligation  to 
fave  men,  and  that  make  the   (late  of  the  finner 
more  fafe.     But  there  is  not  one  encouragement, 
that  is  different  in  its  nature  from   the   words  of 
Chrift  ;  he  that  believeth  fliall  be  faved,  but  he 
that  believeth  not  fhall  be  damned.    This  is  all  the 
encouragement  that  ought  to  be,  or  that  is  necef- 
fary  in  fuch  a  cafe.     Men  are  either  holy  or  unho- 
ly ;  if  holy  it  is    fitting  they  Ihould  have  a  pro- 
mife ;  if  unholy  it  is  fitting  they  fhould  be  threat- 
ened, and  treated  according  to   their  charadcr. 


1 48         Eternal  Mifery  rcconeileahk  with 

There  is  no  halfway  characler,  between  the  re-* 
newecJ  and  unrenewed ;  and  it  is  not  therefore  fit 
there  fhould  be  any  half  way  promifcs.— If  thou 
believed  thou  (hall  be  faved,  is  encouragement 
enough  to  a  finner ;  for  it  declares  what  his  du- 
ty is,  and  fets  before  him  a  rational  motive  to  com- 
pliance. Any  other  manner  of  treating  fmners, 
would  be  direi^ly  calculated  to  make  them  fecurd 
in  their  fin.  It  is  therefore  a  matter  of  high  im-* 
portance,  that  men  have  jufl  ideas  of  what  have 
commonly  been  called  gofpel  invitation?,  as  con* 
fifling  wholly  in  commands  and  promifes.  The 
promifory  part  is  mod  ftridly  limited  to  evangeU 
ical  holinefs,  and  implies  an  awful  threatning  to 
the  want  of  holinefs.  The  commandatory  o? 
preceptive  part  declares  the  finners  prefent  duty, 
and  contains  no  promife  of  future  grace  to  the  de- 
laying finner,  or  of  final  falvationto  the  dying  im- 
penitent. 

Sec.  II.  OBjECtioN.  Thofe  who  believe 
there  will  be  eternal  punifhment,  allow  that  the 
merits  of  Jesus  ChtvIst  are  fufficient  for  the  falva*- 
tlon  of  all  men ;  and  if  fufficient  is  it  not  juft 
that  all  ihould  be  faved  ? 

Answer.  This  objeclion  leads  us  to  confidcr 
the  nature  of  the  gofpel  atonement  by  fuffering  ; 
and  on  what  grounds  it  was  required  by  God, 
and  is  abf  >lutely  neceflaiy  for  the  forgivenefs  of 
fmners.  By  this  we  (hall  fee  the  kind  of  fufficien. 
cy  there  is  in  it  for  the  falvation  of  all  men,  and 
whether  it  be  fuch  a  kind  of  fufficiency,  as  makes 
falvation  a  matter  of  juflice  to  them.  The  na* 
ture  of  holinefs  or  benevolence  doth  not  admit 
that  temper,  which  we  commonly  call  revenge* 
Revenge  is  a  delight  in  mifery,  or  a  pleafurc  in 
feeing  another  being  wretched.  It  fuppofes  the 
idea,  that  feeing  another  miferable  is  a  good  to 
the  mind  ;  but  there  is  nothing  hke  this  in  the 


the  Infinite  Benevolence  of  God,  149 

divine  mind.  God  takes  no  pleafure  in  the  na- 
ture of  mifery,  or  in  beholding  it  for  its  own 
fake.  Seeing  the  pain  of  a  fmner,  is  no  good  to 
God,  or  to  any  one  mind  in  that  holy  univerfe, 
the  rights  and  privileges  of  which  he  protects. 
The  infinite  wifdom  of  God,  never  introduced 
mifery  into  the  fyftem,  under  an  idea  that  the  be- 
holding of  pain,  would  be  a  good,  either  to  him  or 
any  holy  mind.  God  confidered  it  as  evil  or  un- 
desirable in  its  own  nature,  when  he  introduced 
it;  and  he  juftified  the  introdudion  to  himfelf, 
on  this  reafon,  that  there  would  be  more  happi- 
nefs  in  the  univerfe  w  ith  the  exiftence  of  mifery, 
than  there  could  be  without  it.  The  nature  of 
holinefs  in  God  and  in  creatures,  is  the  fame* 
What  it  is  in  creatures  wx  learn  from  the  divine 
commands.  Christ  fays,  love  your  enemies^pray 
for  them^^and  do  them  good.  The  meaning  of 
which  is,  take  no  pleafure  in  the  mifery  of  ene* 
mies ;  but  on  the  contrary,  take  pleafure  in  doing 
them  good,  when  there  are  no  reafons  of  a  public 
nature  againft  it  ;  and  in  a  cafe,  where  doing 
good  to  our  enemies,  would  injure  the  public 
more  than  it  benefits  them,  the  obligation  to  do 
good  to  our  enemiefi  ccafes,  for  our  obligation  to 
the  public  body  of  intelligence,  is  greater  than  it 
can  be  to  any  individual. 

The  punlfhment  of  fin,  cannot  therefore  be 
put  upon  a  footing  with  the  payment  of  a  pecunia- 
ry debt :  In  the  cafe  of  a  pecuniary  debt,  the 
debtor  has  received  of  the  creditor,  a  real  good  ; 
and  is  under  obligation  to  return  a  like  quantity 
of  real  good;  and  when  a  hke  quantity  of  real 
good  is  returned  the  obhgation  ceafes.  But  ia 
the  punifhment  of  fin  there  is  no  fuch  thing. 
When  God  gave  the  moral  law,  he  annexed  mife- 
ry as  a  penalty,  and  why  did  he  do  it  ?  Will 
the  eternal  mifery  of  the  finner  be  in  itfelf  a  real 


150         Eternal  Mifery  reconcileable  with 

good  to  God,  the  beholding  of  which  will  be 
the  repayment  of  a  good  the  finner  has  received 
from  him  ?  This  certainly  can  not  be,  bccaufe 
neither  mifery  in  itfelf  nor  the  feeing  of  it  can  be 
any  good  to  God. 

If  we  can  tell  why  mifery  was  a  proper  penalty 
of  the  law  ;  it  will  lead  us  to  fee  why  Christ's 
atoning  fufferings  were  neceflary,  for  the  reafon 
is  the  fame  in  both  cafes.  To  bring  this  fubjed 
into  view,  1  will  attempt  to  explain  the  following 
things : 

I  ft.  Why  mifery  was  the  proper  penalty  of 
difobedience  to  the  law. 

2d.  "Why  the  attoning  fufferings  of  Christ 
were  neceflary  in  the  gofpel. 

3d.  In  what  fenfe  Christ  did  ftand  in  the 
place  of  fmners. 

4th.  Whether  the  fufferings  of  Christ  and 
the  fmner  are  the  fame  in  kind. 

In  order  to  fee  why  mifery  was  a  proper  pen- 
alty  of  the  law,  I  will  recur  to  the  feelings  of  a 
penitent  before  God,  when  he  comes  to  true  re- 
pentance.  The  feelings  of  fuch  a  mind,  under  the 
fandifying  influence  of  the  fpirit  of  all  knowledge, 
are  a  more  fure  guide,  than  all  the  philofophical 
refearches  in  the  world.  I  believe  that  every 
penitent  will  agree  to  the  following  defcription. 
''  I  am  worthy  of  all  this  punifliment.  I  am 
*^  juftly  condemned  by  the  law  of  God,  and  it  is 
*'  pcrfedlly  fit  that  he  fhould  make  me  miferable. 
*'  But  why  is  it  fit  he  fhould  make  me  miftrable, 
*'  and  why  did  he  annex  mifery  as  the  penalty  of 
**•  the  law  which  condemns  mc  ?  Will  my  mifery 
"  be  any  good  to  him  ;  will  it  make  him  happy  ; 
"  will  he  delight  in  looking  on  my  torment  ? 
**  No !  he  is  too  good  a  God  for  this,  and  it  en- 
"  hanccs  my  guilt,  that  I  have  finned  againfl  fo 
**  good  a  God.     Will    my   mifery  be  the  repay. 


<t 


the  InfiniU  Benevolence  ofGoi>.  151 

"  ment,  or  a  reward  to  him  for  the  good  I  have 
"  received  at  his  hands  ?  Neither  can  it  be  this. 
"  The  good  I  have  received  of  him  is  loft  out  of 
"  my  hands,  and  I  can  never  repay  it.  My  mif- 
ery  if  it  fhould  be  eternal  will  never  be  a  repay- 
"  ment  to  God  of  the  good  I  have  received. 
"  Why  then  fhould  (?pD  make  me  miferable,  and 
"  why  do  I  deferve  it  ?  The  reafon  is  this.  My 
*'  character  and  temper  is  a  moft  unreafonable 
**  and  bafe  one — I  feel,  I  know  it  to  be  fuch  ; 
*'  and  God  in  juflice  to  himfelf,  and  to  the  whole 
<*  holy  univerfe  ought  to  exprefs  his  fenfe  of  my 
"  bafenefs.  He  ought  to  bear  a  teftimony  againft: 
*^  me  and  my  pradice,  and  the  nature  of  things, 
"  doth  not  admit  any  other  way  under  the  law, 
"  but  by  making  me  miferable.  God  infinitely 
"  abhors  my  whole  character  ;  my  temper  ;  my 
*'  pradice  ;  my  tranfgreiTion  of  a  law  that  is  per- 
*'  fedly  juft  ;  and  he  is  glorious  in  thus  abhor- 
"  ing  me.  The  happinefs  of  the  holy  univerfe 
**  depends  on  having  a  juft  view  of  God's  char- 
**  adter.  Therefore  in  juftice  both  to  himfelf 
*'  and  his  kingdom,  he  will  exprefs  his  fenfe  of 
fm  and  its  turpitude ;  and  punifhment  is  the 
natural  way  of  manifefting  this  expreffion." 
Such  I  think  will  be  the  fentiments  of  a  peni- 
tent on  confidering  himfelf  expofed  to  the  penal- 
ty of  the  law.  Thefe  are  the  reafons  which 
fiiow  him  the  reditude  of  God  in  ordaining  and 
infli£ling  eternal  mifery.  And  I  alfo  believe  thefe 
penitential  feelings,  without  the  aid  of  philofophy, 
reach  the  whole  truth  in  this  matter ;  and  {how 
the  grounds,  on  which  it  is  infinitely  reafonablc 
that  eternal  mifery  fhould  be  the  penalty  of  the 
law*  Not  becaufe  God  or  the  holy  univerfe  de- 
light in  mifery  ;  not  becaufe  the  mifery  of  the  fm- 
ner  is  the  refunding  of  that  good  he  had  received 
from  God,  ©r  of  any  equivalent  to  it  3  for  it  never 


<< 


i^i  Eternal  Mifery  reconcileable  with 

can  be  repaid.  The  finners  mifery  is  the  only 
^xpreflion  or  manifeflation,  admitted  in  the  ftruc- 
ture  of  nature,  of  God's  fenfe  of  the  fmners  bafe- 
iiefs  ;  of  his  guilt  in  violating  a  holy  obligation  ; 
of  the  importance  that  the  law  be  obeyed  ;  and 
of  the  holy  difpleafure  that  arifes  in  every  good 
mind  againft  fuch  a  character  as  the  finner  pof- 
feffes. 

Suffer  me  to  inquire,  in  what  other  way  could 
thefe  truths  be  exprefled,  but  by  the  fmners  mif- 
ery ?  Doth  nature  without  a  gofpel  admit  of  any 
other ;  and  the  penalties  of  the  law  were  ordain- 
ed according  to  the  exifting  nature  of  things,  and 
without  reference  to  a  gofpel  which  has  fucceed- 
cd.  God's  forbidding  fm,  or  his  faying  it  to 
be  wrong  after  committed,  would  be  no  evidence 
of  thefe  truths;  if  he  treated  the  holy  and  the 
unholy  alike,  and  made  one  the  fubjed  of  as  much 
happinefs  as  the  other. 

We  fee  therefore,  that  the  reafon  why  mifery 
"U'as  annexed  as  the  penalty  of  the  law,  was  not 
becaufe  God  delights  in  mifery  ;  it  was  not  be- 
caufe  any  repayment  would  be  made  to  God  for 
a  good  which  he  firfl  beftowcd  on  the  fmncr  ; 
but  folely  as  an  exprefTion  of  certain  moral  truths 
(which  have  been  mentioned  above)  and  thefe 
could  not  in  the  nature  of  things,  be  fo  well  ex- 
preffed  by  any  other  means. 

2dly.  We  are  hereby  prepared,  to  fee  why  the 
atoning  fufFerings  of  Christ  were  necelfary  in 
the  gofpel  fcheme,  and  how  they  become  effica- 
cious for  the  falvation  of  repenting  fmners.  The 
atoning  fufFerings  of  Christ,  were  necefTary  in 
the  Gofpel  fcheme,  for  the  fame  reafon,  as  the 
eternal  mifery  of  the  fjimer  was  under  the  law  ; 
to  make  a  difplay  of  God's  moral  character — of 
his  righteoufnefs  as  king  of  the  unirerfe — of  his 
fcnfc  of  the  turpitude  of  the  fmners  principles  and 


^iie  Infinite  Bsnevolence  of  God.  153 

pf  adlce— and  alfo  the  nature  of  benevolence,  in 
its  high  and  infinite  fource.  Godhead  himfclf.  If 
God  had  been  governed  by  revenge  or  perfonal 
refentment  againftthefinncr,  there  would  have 
been  no  poflibility  of  a  gofpel  ;  and  the  tranfgref- 
for  muft  have  borne  the  neceflary  mifery  him- 
felf.  But  as  the  divine  motive,  in  this  matter, 
was  folely  the  public  benefit ;  and  as  the  fm- 
ners  mifery  was  folely  to  anfwer  a  public  and 
governmental  end,  God  might  accept  as  a  fubfti- 
tute,  whatever  would  anfwer  the  fame  purpofes  in 
government,  andequally  conduce  to  the  bleifednef* 
of  the  univerfe.  Whatever  would  make  an  equal 
difplay  of  the  fame  truths,  might  be  accepted  in 
the  ftead  of  the  fmner's  eternal  mifery.  The  fuf- 
fcrings  of  Christ,  who  was  both  God  and  man, 
would  in  a  limited  time  make  this  difplay  in  a 
higher  degree  than  the  eternal  fufFerings  of  the 
whole  univerfe  ;  and  therefore  his  fufFerings 
might  be  accepted  by  God  in  juftice  to  his  gov- 
ernment, in  the  ftead  of  fo  many  finners,  as  infi- 
nite wifdom  faw  it  would  be  Deft  to  fandify  and 
forgive.  By  the  fuffering  of  Christ,  all  thofe 
truths  which  relate  to  the  divine  charader,  the 
fupport  of  his  government,  and  the  unchangeable 
obhgation  of  the  law,  arefeen  in  a  brighter  man- 
ner, than  they  could  be  by  any  fuffering  of  the 
iinner  under  the  law.  It  is  thus  that  the  gofpel 
opens  a  greater  view  of  Goo  and  the  holy  fyftem, 
and  prepares  the  way  for  higher  happinefs. 

3dly.  In  what  fenfe  did  Christ  ftand  in  the 
place  of  fmners  ?  By  coming  into  the  place  of 
guilty  men,  he  did  not  become  a  fmner  ;  for  it 
is  faid  that  he  was  without  ftn^  that  he  knew  no 
fin  ;  he  was  the  lamb  without  fpot  and  without 
blemifh  ;  he  was  the  fathers  fon  with  whom  he  is 
irell  plcafed.— There  was  no  fenfe  in  which   any 

U 


2  54         Eternal  M if  cry  reconcile  able  with 

moral  turpitude  or  bafeiiefs  was  found  in  him.— 
His  own  nature  had  no  moral  turpitude  in  it. — 
Neither  did  God,  as  fome  feem  to  conceive,  by 
a  fovereign  a£l  of  power  transfer  the  whole  moral 
turpitude  of  Tinners,  and  make  it  the  moral  tur- 
pitude of  Christ.  There  are  tw^o  reafons  why 
this  could  not  be  the  cafe.  Firfl,  it  is  impofli- 
ble  in  the  nature  of  things.  It  is  juit  asimpolTible 
to  make  the  moral  turpitude  of  one  being,  tlie  mo- 
ral turpitude  of  another  being  ;  as  it  is  to  make 
a  thing  to  be,  and  not  to  be,  at  the  fame  time  ; 
and  is  indeed  the  fame  kind  of  impoffibility.  Af- 
ter the  utmolt  pains,  we  cannot  bring  our  minds 
to  conceive  the  pofTibility  of  it. — Secondly,  if  we. 
were  to  allow,  that  the  moral  turpitude  of  finner» 
might  become  the  niorai  turpitude  of  Christ  ; 
it  is  conceived  that  he  would  thereby  become  to- 
tally difqualified  to  acl  the  part  of  a  Saviour  ; 
and  that  it  would  be  as  inconfiltent  w'ith  the  infi- 
nite holinefs  of  God,  to  negociate  the  great  work 
of  redemption  with  him,  as  with  the  fmner  him- 
felf.  The  turpitude  of  the  fmner  mud  forever 
remain  his  own.  IF  he  be  fandified,  forgiven  and 
brought  to  Heaven  ;  he  mull  look  back  upon  his 
own  fins,  and  fay,  "  Thefe  fms  are  mine — the 
*^  turpitude  of  them  is  mine — and  though  I  am 
**  now  in  Heaven,  I  am  unworthy  of  being  here. 
*'  Christ  Itood  in  my  place  to  fufi'er,  and  de- 
*'  liver  me  from  eternal  milery.  He  purchafed 
'*  the  fpirit  to  change  my  bafe  temper,  but  he 
"  never  mpde  my  fm  his  own,  lor  that  was  in  the 
*'  nature  of  things  impofTible,  and  on  my  own  ac- 
"  count  1  have  no  claim  to  Heaven."  If  the 
faint  in  Heaven,  cannoi  claim  his  place  there  as 
an  a£t  of  juflice  to  himfcif,  even  after  he  has 
complied  with  the  Gofpel  by  hi  h  and  repentance; 
it  is  hard  to  conceive,  bow  all  men  niay  fay,  it 
is  jull  they   Ihould  be  faved,  becaufe  there   is   a 


the  hifintie  Benevolence  of  God.  155 

fufficlency  in  the  merits  of  Christ  for   the  falva- 
tion  of  a  whole  world. 

The  true  fenfe  of  Christ's  {landing  in  the 
place  of  finners  is  this.  According  to  the  will 
of  the  father  and  with  his  own  choice,  he  hath 
by  obedience  and  fuffering  made  a  difplay  of  cer- 
tain moral  truths  before  mentioned,  which  the 
eternal  mifery  of  thofe  who  are  forgiven  was  ne- 
ceilary  for  difplaying  ;  fo  that  their  mifery  is  not 
now  neceflary  for  the  good  government  of  the 
univerfe.  1  he  reafon  that  their  eternal  fuffering 
was  fit  under  the  law,  was  to  make  this  difplay  ; 
the  necelTuy  of  which  hath  now  ceafed,  if  God 
be  pleafed  to  fan^lify  and  forgive  through 
Christ  ;  but  if  he  be  not  pleafed  to  fan£lify  them 
through  Christ,  the  neceflity  doth  not  ceafe. 
The  meritorious  caufe  on  which  he  forgives  is 
the  atoning  fuiferings  of  his  fon  ;  the  moving 
caufe  in  his  own  mind,  to  provide  the  gofpel 
atonement  and  pardon  the  fmner  on  account  of 
it,  was  his  own  goodnefs  and  the  general  good. 
So  many  as  the  general  good  requires  he  will 
landify  and  pardon,  and  no  more. 

If  the  fufferings  of  the  fmner  under  the  law,  or 
of  Jesus  Christ  in  the  gofpel,  be  not  confidered 
as  the  repayment  of  a  good  to  God,  in  the  flead 
of  one  he  had  beflowed  on  the  fmner,  but  only  as 
a  difplay  of  truth ;  it  is  not  apprehended  that 
the  fmner  can  have  any  claim  to  falvation  becaufe 
of  the  infinite  fufEciency  of  Christ's  merits. 
There  does  not  feem  to  be  any  other  claim  of 
juflice  in  this  cafe,  than  man  had  before  a  Saviour 
was  promifed.  Suppofe  that  after  the  apot 
tacy,  man  had  been  informed  ;  God  can  makf 
fuch  a  difplay  of  himfelf,  of  his  government,  and 
of  all  truth,  as  will  render  your  falvation  pofFible 
in  confiftency  with  the  general  good ;  but  this 
difplay  mufl  be   made  by  himfelf,  and  you  can 


156  Eternal  Mifery  reconcile  able  with 

have  no  part  in  making  it.  Would  fuch  infbf* 
mation  have  given  man  any  right  to  expert  falva* 
tion  as  a  matter  of  juilice  ?  I  think  it  certainly 
would  not.  And  are  not  the  cafes  fimilar  ?  Goi> 
has  made  the  difplay— it  is  all  hi?  own  work—, 
devifed  by  his  wil'dom  and  executed  by  his  power 
and  fafficicncy  ;  l.at  what  fmner  can  in  juitice 
claim  a  right  to  the  benefits  of  what  God  hath 
done.  So  far  as  rtfpecls  the  fmner,  God  had  a 
perfed:  right  to  mnke  the  provifion  or  omit 
making  it ;  nnd  when  made,  he  has  a  right  to 
extend  the  benefit  of  it  to  whom  he  pleafes  ;  ei- 
ther to  one  man,  or  to  all  men,  as  his  wifdom 
judges  bed.  And  the  rule  by  which  he  will  be 
direcled  in  the  extenfion  of  thefe  benefits  is  the 
general  good.  If  he  fees  that  the  extenfion  of 
it  to  all  men  w Hi  make  the  greateft  quantity  of 
happinefs  in  the  univerfe,  it  will  be  thus  extend*- 
€d  ;  if  he  fees  that  it  will  be  better  to  take  part, 
and  leave  part,  as  we  fuppofe  his  word  informs 
us,  part  will  be  omitted,  and  in  the  omiflion  no 
injuflice  is  done  to  them. 

4th.  It  docS  not  appear  that  the  Saviour  en- 
dured the  fame  kind  of  fufferings,  in  all  refpe£ks, 
as  thole  who  are  laved  by  him,  mull  have  endu- 
red, if  they  had  been  left  to  perifti.  Sundry 
things  which  we  mufl  fuppofe  will  be  eflentia! 
parts  of  the  fmner's  fuffering,  Christ  never  did 
endure.  He  never  felt  the  (lings  of  an  accufmg, 
condemning  confcience.  He  never  felt  a  pain  of 
heart  in  feeing  the  holy  government  of  God  tri- 
umphant and  glorious,  He  never  looked  upon 
God  wifh  awful  and  tormenting  fear.  He  never 
felt  that  foul-piercing  mifery,  which  arifes  from  a 
conflict  between  reafon  and  pallion.  He  never 
felt  the  anguifh  of  defpair.  All  thefe,  which  we 
mud  fuppofe  to  be  principal  fources  of  mifery  to 
the  finner,  were  never  endured  by  Je^us  Christ. 


thif  hjinite  Benevolence  of  Cod.  157 

If  there  had  been  an  actual  transfer  of  the  finner's 
turpitude  to  Jesus  Christ  ;  or  if  the  finner's 
tnifery  was  a  real  good  to  God,  m  repayment  of 
one  which  had  been  beftowed  ;  it  feems  as  though 
h  would  have  been  fit,  that  Christ  Ihould  fuller 
the  fame  kind  of  mifery  as  mufl  have  been  endu- 
red by  the  fmner  to  fatisfy  the  law.     But  on  the 
principles,  which  have  been  mentioned  in  this  dif- 
courfe,  there  was  no   need  of  the   fame  kind  of 
mifery.     It  does  not  appear,  if  thofe  who  are  now 
faved,  had   fuffered  in  their  own  perfons  ;    that 
they  would  all  have  fuffered  mifery  of  the  fame 
kind,  in  all  refpeds,  in  order  to  anfwer  the  end 
of  punifhment.     In  fome  refpeds,  all  fmful  beings 
mufl  by   the  very  laws  of  nature  be  miferable  in 
the  fame  way  ;  but  there  is  no  reafon  to  conclude, 
any  particular  mifery  the  fame  in  all  refpe6ls,  is 
necelTary  as  a  penalty  to  the  law.     The  wifdora 
of  God  was  abundantly  able  to  determine,  what 
kind  of  fuffering  the  Saviour  fliould  endure,  in 
order  to  anfwer  the  end  of  fuffering.     And  what- 
ever it  may  have  been,  it  was  fufficient  to  make  all 
that  difplay  of  God,  and  of  truth,  which  was  ne- 
ceffary  for  the  good  government  of  the  univerfe, 
and  highefi:  glory  of  God.     In  defcribing  the  fm- 
ner's  liablenefs  to  punifhment,  fome  have  ufed  the 
phrafe,  of  a  debt  due  to  divine  jufiice  ;  and   have 
alfo  fpoke    of  Christ    2.^  paying  that  debt  by  his 
fuffering.     This  hath  led  many  to  conceive,  that 
Christ  hath  paid  a  debt  for  the  fmner  in  fuch  a 
manner  as  to  extinguifh  the  claim  of  juftice,  in 
the  fame  fenfe  as   a  claim    is  extinguifhed  by  the 
payment  of  a  pecuniary  demand,  or  the  returning 
of  one  good  for  another  which  had  been  receivedl 
I  do  not  wifli  to  criminate  the  manner  of  expref- 
fion  mentioned  above  ;  but  only  to  caution  againfl 
an  idea  which  is  fuppofed  to  be  falfe.     The  fenfe 
in  which   Christ  hath  paid  the  debt  is  this. 


X58  Eternal  h^jcry  reconcileahle  with 

Through  the  obedience  and  fufFering  of  Christ^ 
God  may  forgive  fo  many  fmners,  as  infinite  wif- 
dom  fceth  to  be  mofl:  for  his  glory  and  the  good 
of  his  kingdom  ;  but  no  claim  of  juftice  is  created 
on  the  fmner's  part,  nor  any  obligation  on  God 
to  forgive  unlefs  his  own  glory  require  it.  It  de- 
pended on  the  fovereign  pleafure  of  God  wheth- 
er he  would  accept  the  fufferings  of  another. — 
Whether  he  would  provide  a  Saviour. — On  what 
terms  the  benefits  of  Christ's  fuffering  (hall  be 
offered  to  fmners. — And  whether  he  will  by  his 
fpirit  afTifl  thofe  to  whom  the  oiler  is  made,  to  ac- 
cept faivation.  It  is  all  fovereign  mercy.  No 
demand  of  juftice  can  be  made  by  the  finner  in 
any  flage  of  this  glorious  work. — We  allow  that 
it  is  an  act  of  juftice  to  the  Saviour  himfelf,  to  fave 
fo  many  as  the  father  promifedthe  fon  fhould  be 
faved  in  confequence  of  his  undertaking  and  fuf- 
fering ;  but  this  juftice  to  Christ,  is  no  juftice 
to  the  fmner  ;  and  it  does  not  appear  there  was 
any  encouragement  given  to  the  fon,  that  all  men 
fhould  be  faved  through  his  atonement.  Entire- 
ly contrary  to  this,  Christ  himfelf  in  praying  to 
the  father,  fpeaks  of  the  world  as  pcrfons  diilin- 
guifhed  from  thofe  whom  the  father  had  given 
him.  He  fays,  that  he  does  not  pray  for  them  ; 
moft  plainly  intimating  that  he  had  no  claim  on 
God  for  their  faivation.  Who  the  faved  (hall  be, 
and  the  number  of  them,  are  matters  in  which 
the  father  and  Christ  the  Saviour  are  moft  per- 
fectly agreed.  Infinite  wifdom,  from  a  regard  to 
the  univerfal  good,  directs  their  united  counfels. 
Thepromifethat  Christ  fliall  fee  of  his  feed  until 
he  is  fatisfied  will  be  moft  glorioufly  fulfilled  ;  and 
he  will  be  fatisfied  when  fo  many  of  the  human 
race  are  faved,  as  will  bring  the  greateft  amount 
of  glory  to  Gon,and  of  happinefs  to  the  univerfe 
of  created  beings.     Sovereign    mercy  doth   not 


the  Infinite  Benevolence  of  God.  j^g 

a^  without  reafon  and  motive,  and  the  motive 
according  to  vihich  God  determines  this  point, 
is  the  higheft  happinefs  and  perfcdion  of  the  great 
whole  in  holinels.  He  will  make  the  mod  holy 
and  happy  univerfe  that  can  be,  and  we  can  wifh 
no  more! ! ! 

Sec.  12.  Objection.  Allowing  that  the  fi- 
nal falvation  of  all  men,  may  not  be  determined 
as  a  thing  of  juftice  to  the  Tinner,  from  the  fuffi- 
ciency  of  Christ's  atonement ;  flill  may  we 
not  determine  that  the  end  propofed  will  be  as 
extenfive  as  the  means  provided  will  admit  ?  Is  ie 
probable  that  infinite  wifdom  would  provide  in 
the  atonement  of  Christ,  means  fufficient  for 
the  redemption  of  the  whole  human  race,  when 
God  did  not  defign  fuch  an  event  fhould  take 
place,  and  is  it  not  more  agreeable  to  God's  ufual 
method  to  adapt  the  means  and  end  one  to  the 
other  ? 

Answer.  It  may  not  perhaps  be  proper  to 
call  the  atonement  of  Christ,  means  of  falvation 
exadtly  in  the  fenfe  that  the  objedion  fuppofes  j 
but  omitting  any  further  remarks  on  this,  I  ob- 
ferve,  that  we  ought  in  this  cafe  to  confider  the 
manner,  in  which  Christ's  merits  became  of  in- 
finite fufliciency.  This  fufficiency  doth  not  arife 
from  the  quantity  either  of  his  obedience  or  fuf- 
fering  ;  but  from  the  infinite  nature  of  the  perfon 
who  fuffered.  So  that  the  fufSciency  feems  to 
be  of  the  fame  kind,  as  that  of  the  divine  power  is 
to  make  more  worlds  than  he  has  made  ;  and 
wifdom  mufl  limit  the  application  of  this  fuffi- 
ciency.  Nothing  appears,  but  that  the  quantity 
of  obedience  and  fuffering  which  was  neceffary 
for  the  falvation  of  one,  was  fuflicient  not  only 
for  that  one,  but  for  millions  more  of  fmners  than 
ever  did  or  ever  v/ill  exift.  The  fufficiency  arifes 
not  from  the  particular  quantity  of  obedience  and 


i6o        Eternal  Mi/cry  recoruileahk  with 

fufFering  ;  but  from  the  infinite  nature  of  him 
who  obeyed  and  fuffered.  If  there  be  a  fitnefs  oa 
this  trround  that  all  men  be  faved ;  left  feme 
of  the  fufficicncy  of  Christ's  merits  fhould 
be  loft,  and  left  the  means  be  over  proportioned 
to  the  end  ;  there  feems  to  be  the  fame  kind  of 
fitnefs  that  infinite  power  fhould  go  on  forever, 
introducing  fmners  into  being  and  faving  them, 
in  order  to  prevent  this  lofs.  There  is  in  the 
natural  world,  a  fufficiency  of  light  from  the  fun, 
to  give  day  to  ten  times  more  men  than  ever  ex- 
ifted  ;  but  who  ever  from  this  confideration  de- 
termined, that  it  w^as  fit  infinite  power  fhould 
create  ten  times  the  number  of  men  that  have 
been,  to  prevent  this  lofs  of  light. 

If  God  had  made  only  ten  creatures,  the  whole 
moral  lav/  would  have  been  necefl'ary  to  inftru6k 
and  guide  them  to  happinefs.  The  law  is  as  fuf- 
ficient  for  millions,  as  for  ten.  The  moral  law  is 
as  much  the  means  of  happinefs  as  the  merits  of 
Christ  are  ;  and  we  may  as  juftly  determine 
that  it  was  fit  God  fhould  create  double  the  num- 
ber of  creatures,  that  he  has  created,  becaufe  the 
law  is  fufficient  to  guide  and  inftruci:  them  in  du- 
ty ;  as  we  may  that  all  men  will  be  faved  becaufe 
there  is  a  fufficiency  in  the  merits  of  Christ. 
In  all  thefe  cafes,  there  is  nothing  to  be  deter- 
mined, from  what  we  call  the  fufficiency  of  means, 
how  far  there  will  be  an  adual  application.  Wif- 
dom  will  determine  how  far  the  application  ought 
to  be  made  ;  and  infinite  goodnefs  and  power  by 
the  fufficiency  of  Christ's  merits  will  fave  fo 
many  men,  as  wifdom  knows  to  be  neceffary  foP 
the  greatcll  good  of  the  whole. 

Sec.  13.  Objection.  Was  not  God  the  Son 
united  to  human  nature  ;  docs  not  human  nature 
include  all  men  ;  and  may  not  all  to  whom 
Christ  was  united  expedfalvation  ^ 


the  Infinite  Benevolence  of  Gob.  i  6 i 

Answer.  This  objedion,  which  many  profefs 
appears  to  them  of  great  force,  derives  all  its 
plaufibility  from  an  inattention  to  the  right  ufe 
and  meaning  of  words.  In  the  drift  meaning  of 
words  Christ  never  did  unite  himfelf  to  human 
nature. 

I  ft.  Human  nature  is  only  a  general  or  ab- 
ftrad  name.  It  doth  not  mean  any  individual^ 
but  only  fomething  that  is  common  to  all  individ- 
ual men.  It  appears  therefore,  that  human  na- 
ture doth  not  mean  an  aftual  being  ;  but  is  only 
an  ideal  cxiftence  or  thing  of  our  own  imagina- 
tion. To  make  this  familiar  to  the  reader  I  will 
give  feveral  examples.  Snow  is  white ;  milk  is 
white  ;  and  many  other  things.  Obferving  this, 
we  form  the  abftraft  or  general  name  of  whitenefs 
to  defcribe  the  quality, wherever  it  is  found.  But 
what  18  whitenefs  feparate  from  all  thefe  particular 
fubftances, in  which  itexills  ?  It  is  only  ideal,  and 
not  a  real  exiftence.  Cicero,  Paul,  and  Julius 
Caefar  poflefled  certain  powers  and  qualities  which 
are  common  to  all  men.  Thefe  qualities,  we 
feparate  or  abftrad  from  all  the  qualities,  that 
were  peculiar  to  Cicero,  Paul,  Julius  Casfar  o~  any 
other  individual ;  and  when  thus  feparated,  we 
call  them  human  nature.  But  this  human  na- 
ture is  an  ideal  and  not  a  real  exiftence  ;  becaufe 
€very  individual  hath  fome  qualities  or  powers 
not  included  in  it.  Human  nature  is  an  abftrad 
name,  the  ingredients  of  which  are  combined  in 
an  arbitrary  manner,  by  the  will  and  imagination 
of  men  ;  and  it  is  not  a  real  exiftence.  There  is 
therefore  no  ftridl  propriety,  in  faying  that  Jesus 
CHRisTwas  united  to  human  nature.  If  it  (hould 
be  faid,  that  this  was  done  by  a  divine  conftitu* 
tion  ;  this  doth  not  help  the  matter :  for  a  divine 
tonftitution  cannot  unite  a  real  and  an  ideal  exkU 
W 


i62  Eternal  Mifery  reconcilcable  with 

cnce.  Or  if  it  fhouiJ  be  faid,  that  this  was  done 
ideally  to  anfwer  a  purpofc  in  law  and  govern^ 
ment ;  neither  doth  this  obviate  the  difficulty. 
Though  men  fpeak  of  ficlions  of  law,  to  anfwer 
their  own  purpofes  ;  there  is  no  room  to  fuppofe, 
that  an  inhnitely  wife  and  holy  God  hath  need  of 
thefe  ficlions  in  his  government. 

I  DO  not  recoiled  any  paflages  offcripture, 
more  defcriptive  of  the  union  of  the  God  man 
Christ  Jesus,  than  the  following.  Phil.  ii.  6, 
7,  8.  Who  being  in  the  form  of  God ^  thought  it  no 
robbery  to  be  equal  with  God  ;  but  made  himfelf  of 
no  reputation^  and  took  upon  him  the  form  of  afer* 
*uant^  and  was  made  in  the  likenefs  of  men  ;  and  be- 
ing  found  in  fa/Lion  as  a  man^  he  humbled  himfelf^ 
and  became  obedient  unto  deaths  even  the  death  of 
the  crofs.  Heb.  ii.  16.  For  verily^  he  took  not  on 
him  the  nature  of  angels^  but  the  feed  of  Abraham. 
Innumerable  other  paiTages  fpeak  of  him  as  being 
a  man,  and  as  having  the  qualities  of  a  particular 
man.  But  in  all  that  is  faid  on  this  fubjed,  there 
is  no  intimation  of  a  general  union  to  that  abdract, 
ideal  thing  which  we  call  human  nature  ;  and  the 
fcriptures  feem  to  prefervc  the  mod  logical  accura- 
cy on  this  point. 

It  is  very  probable,  that  many  both  in  writing 
and  fpeaking,  have  ufed  the  defcription  ;  of  the 
Son  of  God  being  united  to  human  nature  ;  when 
all  they  intended,  was  that  God  the  Son  by  a 
myderious  natural  union,  was  joined  to  the  man 
Christ  Jesus.  I  do  not  know  that  it  is  to  be 
expeded  from  men,  always  to  ufe  fuch  caution 
in  their  exprcffions,  that  they  cannot  be  perverted; 
or  that  the  imperledion  of  language  will  permit 
it ;  and  the  onl\  remedy  is,  when  particular  ex- 
prcffions are  mifapplied,  to  explain  the  mifappli- 
cation,  and  to  fubilitutc,  if  poflible,  fome  other 
defcription  that  is  Icfs  liable  to  pcrverfion. 


the  Infinite  Benevolence  of  God,  163 

sdly.    God  the  Son  was  united  to    the    par- 
ticular man  Christ  Jesus.     The  manner  of  un- 
ion between  the  God  and  the  man,  is  totally  in- 
explicable ;  nor  is  it  feen  that  any  benefit  would 
refult  to  us  from  comprehending  it.     The   union 
of  our  own  fouls  and  bodies  is    inexplicable,  but 
this  doth   not  prevent  our  receiving  all  benefits 
refulting  from  the  union.     The  benefits   v;hich 
refult  immediately  and  diredly  from  this  union 
between   God   the  Son    and  the  man   Christ, 
will  belong  to    him  eternally  and    to    no  other. 
The  benefits  which  come  to  the  faved,  do  not  re- 
fult immediately  from  that  union  itfelf;  but  from 
Christ's  obedience  and  fuiferings,  which  he  was 
enabled  to  perform  and  undergo  in  confequence 
of  a  union  between  his  two  natures.     The  natu- 
ral union  between    God    the   Son    and  the  man 
Christ,  was  to  prepare  him  to  be  and  to  do  that, 
through   which  finners  might  be  faved.     The 
benefits  immediately  refulting   from  that   union, 
were ;  that  it  enabled  him  in  his  own  perfon  and 
nature  to  make  a  fufficient  atonement   for  fin  ; 
in  confequence  of  which,   in  his  own  perfon  and 
nature,  he  was  highly   exalted  and  a  name  given 
him  above  every  name^  that  at  the  name  of  Jesus 
every  knee  fijould  bow*     God  was  pleafed  to  give 
him  this  perfonal  reward  for   his  obedience  and 
fufferings.     On  the  fuppofition  that  God  the  Son 
was   united    to   human   nature,    in  the    manner 
I  have  endeavored  to  refute,  the  following  abfurd 
confequences  would  arife.      That   the    God  man 
Saviour  was    a    real   finner,  and  fufFered  for  his 
own  fins.     That  all  men  are  part  of  the  media- 
tor, fo  that  every  finner  is   forgiven  through  an 
atonement   made  by  himfelf.     Alfo  if  Christ  is 
united  to   human    nature,  the  benefits  juft   now 
mentioned  as  refulting  immediately  from  that  un- 
ion,   and   which  have  commonly   been  confid- 


1 64  Eternal  Mifery  reconcile  able  whh 

ered  as  perfonal  benefits  acquired  only  by  Christ 
himfelf,  may  fairly  be  extended  to  all  mankind  ; 
and  we  may  fitly  fay  of  them,  they  have  a  name 
given  them  above  every  name,  that  at  their  names 
every  knee  fhould  bow,  and  that  every  tongue 
fhould  confefs,  that  they  are  Lords  to  the  glory 
of  God  the  father  ;  in  fhort,  that  all  men  are  me- 
diators and  fhall  reign  as  fuch. 

The  truth  is,  the  God  was  not  united  to  hu- 
man  nature;  but  only  to  the  man  Christ  Jesus, 
who  was  an  individual,  innocent,  of  miraculous 
birth,  and  perfonally  diftind  from  all  the  fons  of 
men.  God  the  Son  was  united  to  this  inno- 
cent creature,  preparatory  to  his  acting  the  part 
of  a  mediator  ;  and  after  he  had  faffered,  he  re- 
ceived his  own  peculiar  and  proper  reward,  in 
which  no  other  creature  will  ever  ihare. 

3dly.  It  is  a  fpiritual  union  between  Christ 
and  believers,  which  entitles  them  to  falvation  ; 
and  this  is  a  thing  entirely  different  from  the  un- 
ion of  God  the  fon,  to  the  man  Christ  Jesus. 
His  union  to  the  man  Christ  Jesus,  was  a  work 
of  his  own  wifdom  and  power,  and  neither  the 
confent  of  men*s  wills  nor  the  moral  ftate  of  their 
hearts,  had  any  thing  to  do  in  it ;  for  it  was  com- 
pleated  and  carried  into  full  cffed,  before  many 
finners  had  an  exigence.  That  union  with 
Christ  which  entitles  to  falvation,  is  formed 
between  him  and  every  foul  individually  that  is  to 
be  faved.  It  is  a  moral  union,  confifliag  in  love, 
repentance  and  faith.  Faith  is  that  exercife  of 
the  renewed  heart,  which  meets  the  promife, 
and  on  the  part  oi  the  believer,  forms  a  covenant 
relation.  Promifes  are  alfo  made  to  other  gra- 
cious exercifes  ;  becaufe  one  grace  implies  all 
other  graces  in  the  heart.  All  the  chriftian  gra- 
ces, are  only  branches  or  exercifes  of  love,  in  dif- 
ferent circumdanoes  of  ading,  and  of  beholding 


the  Infinite  Benevolence  of  Gov.  1 65 

truth.  The  union  of  believers,  to  God  and 
Christ  is  expreffed  many  ways  in  the  word  of 
God.  By  their  being  one  in  God;  denoting  a 
onenefs  of  defign  and  intereft,  through  a  love  of 
the  fame  objecls  and  truths.  By  Christ  being 
in  them ;  denoting  the  inward  adion  and  fandi- 
fying  power  of  his  fpirit.  By  their  abiding  in 
Christ,  and  he  in  them  ;  defcriptive  of  the 
fpiritual  comm.unication  between  him  and  the 
hearts  of  his  children.  By  the  union  between 
the  vine  and  its  branches  ;  denoting,  that  holi- 
nefs,  light,  and  comfort,  and  their  whole  fpirit- 
ual nourifhment,  is  derived  through  Christ.  By 
the  union  between  hufband  and  wife  ;  denoting 
the  love  and  famenefs  of  interefl:  there  is  between 
Christ  and  his  people.  By  the  union  between 
the  head  and  the  other  members  of  the  body  5 
intimating  their  agreement  in  council  and  adion. 
By  the  foundation  and  the  building  ereded  upon 
it ;  denoting  that  chriftians  (land  on  Christ  as 
the  foundation  of  their  fafety  and  title  to  Heaven. 
Attending  to  all  thefe,  and  many  other  ima- 
ges where  they  are  ufed,  we  may  fee  that  a  nnor- 
al  union  or  fome  of  its  effeds  is  meant.  The  ho- 
!y  fpirit  is  the  agent  in  forming  this  union,  and 
it  is  therefore  called,  the  vinity  of  the  fpirit.  Its 
nature  and  effeds  are  always  reprefented  to  be 
holinefs  and  fpiritual  peace  ;  which  proves,  that 
it  confifts  in  moral  charader  flowing  out  in  holy 
^xercifes.  God  freely  juftifics  all  who  are  thus 
united  to  his  fon.  The  fruits  of  this  union,  which 
are  found  in  the  heart,  are  the  fame  as  the  fruits 
of  the  fpirit,  and  its  end  is  everlafting  life.  The 
final  falvation  of  all  men  cannot  be  inferred,  from 
the  union  between  God  the  fon  and  the  man 
Christ  Jesus.  With  refped  to  the  fpiritual 
union  laft  mentioned  ;  the  difcourfes  of  Christ 
Jhow  that  he  did  not  confider  all  men   as  having 


i66  Eternal  Mifery  reconcileable  with 

it  ;  or  enlltlcd  to  its  benefits.  He  fpake  ofthofc 
vho  did  not  believe,  receive  or  come  to  him— 
of  thofe  who  hated  him — ofthofewhom  the  fa- 
ther had  not  given  him — and  in  many  other  de- 
fcriptions  he  continually  kept  in  view,  that  he 
was  fpiritually  united,  only  to  a  part  of  mankind, 
and  who  are  included  in  this  part,  muft  be  known 
by  their  love,  faith,  repentance,  fpiritual  peace, 
and  holy  lives.  If  we  could  find  any  proof,  that 
all  men  became  holy,  by  the  fpirit  of  God  work- 
ing in  them  faith  and  repentance,  we  fhould  al- 
low the  falvation  of  all  ;  but  as  no  fuch  proof 
appears,  and  much  to  the  contrary,  we  cannot 
conceive  the  poflibility  of  any  kind  of  union  to 
the  redeemer,  that  will  deliver  all  mankind  from 
eternal  mifery.  The  objeclion  I  have  been  now 
confidering,  is  the  foundation  of  Mr.  Relly's 
book  on  union,  from  which  he  infers  the  falva- 
lion  of  all  men.  I  fhall  be  ready  as  any  man,  to 
acknowledge  to  divine  power,  the  poflibility  of 
uniting  in  a  manner  above  our  comprehenfion, 
ihofe  beings  and  fubftances  which  have  a  real  ex- 
iftence.  Of  this  kind,  is  the  union  between  God 
the  fon  and  the  man  Christ  ;  alfo  between  the 
fouls  and  bodies  of  men  :  but  to  tell  of  union 
between  Deity,  who  is  the  higheft  poflible  exif- 
tence,  and  the  abltracl  idea  which  we  call  human 
nature,  is  incredible  myflicifm. 

Sec.  14.  Objection.  It  has  been  faid,  that 
the  eternal  exiltence  of  fin  and  mifery,  is  the 
probable  means  of  increafing  the  glory  ot  God, 
and  the  good  of  the  univerfe.  Is  this  mere  con- 
jedure,  or  is  there  any  reafon  from  the  (Irudure 
of  the  mind  to  think,  that  it  will  be  the  cafe? 
Have  we  any  evidence  that  as  great  happinefs 
could  not  have  been  caufed  in  fome  other  way  ? 

Answer  ifh  For  believing  the  dodrine  of 
future  puniilmicnt,  it  is  by   no  means  necclTaryi 


■  'the  Infinite  Benevolence  ofGotf.  i6y 

that  we  be  able  to  defcribe  how  it  will  increafe 
the  general  good.  The  grand  evidence  of  the 
doclrine  is  in  the  word  of  God  ;  and  not  in  our 
fpeculations.  That  fm  and  mifery  exift,  is  afa£fc 
which  cannot  be  denied.  We  alfo  have  fiifficient 
evidence  that  God  is  a  good  being,  under  whofe 
governmenu  thefe  things  happen.  We  infer  from 
the  moral  nature  of  God,  and  fads  which  are 
feen ;  that  fm  and  mifery  are  made  to  exift,  to 
promote  that  in  which  infinite  goodnefs  delights ; 
and  the  thing  in  which  infinite  goodnefs  delights, 
is  the  greatell  good  of  the  whole.  When  we  are 
called  upon  to  {how  how  this  v/ill  take  place,  we 
may  fairly  refer  thofe  v/ho  make  the  objedion,  to 
the  infinite  wifdom  of  God  ;  and  in  our  turn,  we 
may  call  upon  them  to  believe,  that  infinite  wif- 
dom can  bring  light  out  of  darknefs,  and  good 
out  of  evil,  in  ways  which  are  above  the  compre- 
henfion  of  mortals. 

Answer  2d.  Though  we  are  under  no  obli- 
gation, to  fliow  the  manner  in  which  eternal  mif. 
ery  will  promote  the  greatefl  good  ;  fi:ill  it  is  con- 
ceived, fome  remarks  tending  to  elucidate  the 
poinr,  may  profitably  be  made.  To  vindicate  the 
ways  of  God  to  man,  is  a  defirable  thing ;  nei- 
ther do  I  believe,  there  is  any  v/ant  of  evi- 
dence in  this  matter.  The  difficulty  Hes  in  col- 
lecting and  methodizing  the  evidence,  in  fuch  a 
manner,  that  truth  may  come  into  plain  view. 
There  is  an  evident  progreflion  in  the  fuccefs  of 
human  inquiry  on  the  fubjed,  and  we  mull  not 
defpair,  that  in  fome  future  day,  it  will  be  well 
underflood  even  in  the  church  hereon  earth.  It 
is  proper  to  begin  this  inquiry,  with  a  definition 
of  happinefs.  Leaving  to  others  to  give  a  more  ac- 
curate definition,  1  (hall  give  one  which  will  fuf- 
ficiently  afiifi  in  exprelling  what  I  wifli  on  the 
point. Happinefs  is  the  confcious  love  and  en- 


1 6^  Eternal  Mifery  reconcileahle  with 

joyment  of  an  objed^  that  is  agreeable  to  the  moral 
tajie  of  the  heart.  It  will  be  remembered  that  I 
am  now  confidering  the  fubjed  only  in  a  moral 
view. 

The  three  following  things  will  have  an  influ- 
ence on  the  degree  ot  happincfs.  Firfl,  the  per- 
feOion  or  greatnefs  of  the  beloved  object. — Sec- 
ondly, the  flrength  of  love  there  is  in  the  heart.-— 
Thirdly,  the  knowledge  which  the  mind  hath  of 
the  cbjedt. 

If  the  objed  of  love  and  enjoyment,  be  in  its 
nature  lefs  than  the  capacities  of  the  mind  ;  the 
happinefs  mufl  be  fmall.  If  the  objed  be  in  itfelf 
fufficient,  but  the  knowledge  of  it  imperfed,  the 
happinefs  will  ftill  be  fmall  in  degree.     Or  if  love 

be  weak,  it  will  diminifh  happinefs. If  the  ob- 

jedl  be  infinite  ;  if  a  knowledge  of  the  objed  be 
as  great  as  the  mind  can  receive  ;  and  if  love  be 
as  great  as  the  heart  can  excrcife  :  the  happinefs 
of  that  mind  is  great  as  it  can  be,  or  in  other 
words,  it  is  perfed. 

God  himfelf  is  the  objed  of  a  holy  love,  and 
he  is  an  infinite  objed.  In  him  is  included,  the 
natural  and  moral  fyftems  of  finite  being ;  for 
they  are  only  his  will  aded  out,  and  brought  into 
view  ;  fd  that  a  holy  love  of  God,  and  of  the  u- 
niverfe  come  to  the  fame  thing,  and  cannot  be 
feparated.  As  God  is  infinite  there  can  be  no 
want  in  the  objed  of  happinefs,  to  thofe  who 
know  and  love  him. 

A  i.ovE  of  God  is  produced  in  the  heart  by  his 
own  fpirit,  and  will  always  be  in  fuch  degree,  as 
he  in  fovereign  wifdom  is  pleafed  to  excite.  The 
produdion  of  love,  is  that  divine  renewing  by  the 
Holy  Ghoil,  which  the  fcriptures  of  truth  dc- 
(cribe  as  the  beginning  of  true  religion.  No 
means  will  either  produce  or  keep  it  in  exercifc, 
wilhoul  the  fpirit  of  God, 


the  Infinite  Benevolence  of  God.  169 

The  third  thing  necelTary  for  hapninefs,  is  a 
knowledge  of  God,  who  is  the  objeft  of  holy  love. 
Other  things  being  equal,  the  greater  knowledge 
there  is  of  God,  the  greater  happinefs  will  be  ; 
and  the  exiftence  of  fin  and  mifery  are  neceflary, 
to  give  creatures  the  moft  perfed  conception 
which  they  can  have,  of  moral  redlitude  in  the 
deity  and  in  the  univerfe  of  created  beings. 

I  ft.  The  introduction  of  fin  and  mifery,  hath 
been  the  means  of  difplaying  or  giving  creatures 
a  greater  knowledge  of  God,  than  they  could 
have  attained  without  fuch  an  eveftt. 

God's  wifdom  has  taken  occafion  from  fm,  to 
bring  his  love,  truth,  goodnefs,  and  juftice, 
indeed  the  whole  of  that  infinite  virtue,  which 
fits  him  to  be  the  governor  of  a  rational  univerfe  ; 
into  much  plainer  view  of  creatures,  than  ever 
would  have  been  without  fin.  Had  creation  tak- 
en place,  and  no  apoftacy  and  mifery  followed, 
it  does  not  appear  probable  half  as  much  of  God 
could  have  been  known  by  any  means  which  the 
nature  of  things  admits,  as  may  be  now  known.— 
God's  juflice  in  guarding  the  rights  of  the  ra-» 
tional  univerft*,  againft  all  attacks,  would  have 
been  wholly  out  of  view.  There  would  have 
been  little  room,  compared  with  what  there  now 
is,  to  (how  his  own  love  of  that  moral  fyftem 
which  he  hath  inftituted.  Juflice  is  an  amiable 
part  of  his  rediiude,  and  that  would  have  been  ia 
a  great  meafure  out  of  fight — nothing  of  his  pa- 
tience and  forbearance  with  finners  could  have 
been  feen.  His  pity  and  compafTion  to  the  mif- 
erable  could  not  have  been  known.  His  love  of 
holinefs  and  happinefs,  is  manifeiled  in  a  higher 
degree  by  the  work  of  redemption  than  it  could 
have  been  by  creation  and  the  giving  of  the  law. 
The  love  of  the  father   in   giving  his  fon  \  the 


lyo  tterftal  mtjery  reeoncilcabU  iviib 

the  love  of  the  fon  in  dyinpj ;  the  love  of  the  hdy 
fpirit    in    fandifying,    exhibit    divine   goodnefs 
above  all  other  defcriptiou.     The  love  of  the  fon 
to  the   fathers  honf)r,  to  the  law,  and  to  guilty 
creatures,      nianifelted     in    the      gofpel,    which 
could  not  liave    been  without   an  apoitacy    and 
mifery,  is    unparalleled  ;  and  it  is  what,  creation 
without  redemption  never  could  have  difcovcred. 
Indeed,  the  moll  that  men  know  of  God*s  moral 
nature  and  character  comes  in   this  way.     No 
one  perfection  of  the  deity  can  be  mentioned,  that 
is  not  highly  ilkilfratcd,  by  the  work  of  redemp- 
tion J  for  which  the  apoftacy  and  mifery  of  fmners 
was  a  neceflary  antecedent.     In  this  great  work, 
the    moral  nature  of  God  is  highly   acted  out ; 
his  character  as  a  moral  governor  difplayed  ;  his 
feelings    in    governing    the    univerfe    unfolded  j 
and  the  end  to  which  he  is  bringing  all  things  re- 
vealed.   This  increaLd  knowledge  of  God,  which 
comes  out  of  the  apoftacy  and  mifery  of  fome  part 
of  the  univerfe  is  not  limited  to  men.      The  angels 
defire  to  look  into  thcfc   things — they   come  from 
heaven    to    earth,    to   learn  the    character    and 
the  plenitude    of  perfection,    which    there  is   in 
that  God,  whom  they  love  and  adore. 

2dly.  Such  is  the  naturalftructurc  of  created 
minds ;  that  fin,  and  mifery  its  confequence,  are 
neceflary  means  of  giving  them  the  moft  perfedt 
ideas  of  the  nature  and  oljligations  to  moral  vi -tue 
in  fociety.  The  anfwcr  which  fatan  made  to  Eve 
was  very  remarkable.  //;  the  day  ye  eat  t hereof  ^  then 
your  eyes  J1.  all  be  opened^  and  ye  jLall  be  as  Gods, 
knowing  good  and  evil.  Though  his  dciign  was  in- 
fidious  and  vile,  he  perhaps  told  the  woman  no- 
thing but  what  was  in  a  fcnfe  true.  That  it  fliould 
incrcafe  iheir  doctrinal  and  fpeculative  knowledge, 
both  ot  good  and  evil.  The  deceiver  had  nude 
the  experiment,  and  though  bv  a  bad  heart  he  was 
rendered  incapable  of  feeing  the  moral  glory  of 


we  hifimte  Benevolence  oJGo^.  lyi 

God  ;  his  knowledge  of  evil  might  be  the  means, 
of  giving  him  greater  doclrinal  knowledge  of  the 
nature  of  good,  than  he  had  before  his  apoftacy. 
And  if  this  were  the  cafe,  he  would  probably  ex- 
ult and  life  it  as  an  argument  in  fedudiion. 

After  their  eating  it  is  faid,  and  the  eyes  of 
ihem  both  were  opened. — Satan's  predidion  w^as  ful- 
filled. By  becoming  acquainted  with  evil,  its  na- 
ture and  confequences,  they  faw  in  a  new  man- 
ner, the  nature,  extenfivenefs  and  fpeculative  fit- 
nefs  of  that  holinefs  from  which  they  had  fallen. 
and  they  faw  that  they  were  naked*  They 
felt  they  were  guilty  Tinners,  and  deferving 
of  God's  punifhment.  An  increafed  dodrinal 
knowledge  of  their  obligation  to  be  holy,  was  a, 
principal  thing  which  gave  ftrength  to  that  con- 
demning confcience,  by  which  they  knew  them- 
felves  to  be  naked.  The  obligation  to  truth  and 
its  happy  efFeds  in  fociety  never  can  be  known 
by  a  finite  mind,  fo  perfectly  from  fpeculation  ; 
as  they  may  be  known  by  adually  feing  truth  and 
falfehood  and  their  efFe£ls.  The  deteflable  na- 
ture of  vice,  and  the  fitnefs  of  virtue  in  the  focial 
relations,  are  principally  known  to  us  by  feeing 
their  effeds.  We  learn  our  moral  obligation  to 
holinefs  by  its  own  effeds  ;  but  perhaps  flill  more 
from  feeing  the  efFeds  of  vice  or  unholinefs. 
Men  cannot  know  in  the  mofl:  perfed  manner  the 
fitnefs  of  being  a  good  neighbor,  parent,  child,  ru- 
ler or  fubjed,  nor  the  wifdom  of  God  in  inftitu- 
ting  thefe  relations  ;  until  illuftrated  to  their 
knowledge  by  thecharaders  that  are  contrary  to 
them.  The  value  and  fitnefs  of  civil  Hberty,  is 
bed  felt  by  having  fuffered  or  feen  tyranny. 
We  may  go  through  the  whole  fyflem  of  hohnefs, 
in  all  its  duties,  and  find  that  their  nature  and 
our  obligation  to  do  them,  is  obtained  principal- 
ly by  feeing  the  contrary  temper  and  its  efFeds. 


jyt        Eternal  Mi/cry  reconcile ahk  with 

It  does  not  appear,  that  in  tlie  nature  of  things, 
there  is  any  other  polTiLjle  way  of  con  Jngfo  per- 
fedly  to  this  knowledge.  1  hough  f!nncrs,are  by 
the  badnefs  oi  iheir  hearts,  rendeied  unable  to  fee 
the  moral  glory  of  God,  and  in  thisfenfe  are  cal- 
led ignorant,  and  will  eternally  remain  fo  unlefs 
renewed  ;  ftill  it  is  conjectured,  that  the  finners 
of  this  world  have  more  doctrinal  knowledge  of 
God — of  the  moral  and  focial  fyf^em— ot  the  na- 
ture and  reafons  for  holinefs — than  the  moft  holy 
angLi  or  man  could  have  had,  without  an  apofla- 
cy  and  mifery  its  natural  confequence.  1  he 
nature  of  men  and  angels  is  fo  made,  that  a  fight 
of  evil  is  the  necefiary  means,  of  teaching  them 
the  nature  of  good.  Men  feem  to  have  a  general 
apprehenfion  that  a  knowledge  of  evi',  teaches 
them  the  nature  and  fits  them  for  the  enjoyment 
of  go^d.  If  there  be  fuch  a  common  apprehen- 
fion, tloc^t  ir  not  go  far  to  fhow  the  goodnefs  of 
Gor)  in  admitting  eternal  fm  and  mifery  into  the 
fyftem,  and  to  prove  that  it  was  the  mofl  dire^ 
way  for  promoting  the  good  of  thewhole. 

3dly.  1  HE  i»atwral  ftrudure  of  created  minds 
is  fuch,  that  a  knowledge  of  miftry,  either  by  feel- 
ing it  in  ihemfelves,  or  feeing  it  in  others,  is  x 
necelVary  means  for  teaching  them  the  nature  and 
value ol  ha-^pinefs;  andof  preparing  them  to  enjoy 
in  the  higheft  manner, the  good  that  God  is  pleat- 
ed to  beltow.  Suppofe  three  pcrfons  ;  one  of 
whom  hath  never  felt  or  feen  pain ;  a  fecond 
hath  been  in  the  uninterrupted  enjoyment  of  bod- 
ily eafe,  but  hath  feen  excruciating  difirefs  in 
others  ;  the  third  is  juft  recovered  from  the  long 
tcrture  of  a  cholic  or  a  gout.  What  eflimate 
V  ill  ihefe  perfons  form  of  the  value  of  bodily  cafe  ? 
Tl  c  fecond,  vho  hath  only  feen  pain  in  others 
will  have  tenfold  more  fenfe  of  its  value,  than  the 
firlt  wlio   never  iaw  it.     The   third,  a   hundred 


the  Infinite  Benevoknce  of  God.  173 

fold  more  than  the  fecond,  who  never  felt  it ;  and 
thus  animal  eale  will  appear  of  a  thoufand  fold 
more  value  to  the  third  than  to  thefirfl:;  andheis 
made  a  happier  being  by  the  fimple  enjoyment  of 
animal  eafe,  than  the  firft  would  be  by  the  addi- 
tion of  a  whole  world.  If  it  fhould  be  faid,  that 
both  enjoy  the  fame  good,  and  confequently  the 
fame  happinefs-;  this  is  an  error.  They  both 
enjoy  the  fame  objed  ;  but  not  the  fame  good, 
or  happinefs.  The  fa6t  is,  the  torture  of  the 
cholic,  hath  brought  the  mind  into  a  fituation, 
that  bodily  eafe  which  is  the  objedt  of  enjoyment 
to  each,  is  a  thoufand  times  greater  good  to  the 
reheved  perfon,  than  it  could  have  been  without 
the  intervention  of  pain.  Hence  it  appears,  that 
mifery  not  only  afTifts  us  to  eftimate  the  value  of 
happinefs ;  but  brings  the  mind  into  fuch  a  ftate 
that  the  objed  of  enjoyment,  though  the  fame  in 
itfelf  is  a  greater  good  than  it  could  have  been 
without  mifery.  This  holds  true  of  all  the  kinds 
of  happinefs,  which  we  ever  feel,  or  are  capable 
of  enjoying.  Darknefs  prepares  our  minds  to 
make  light  pleafant.  Dwelling  in  a  defert  to  en- 
joy the  beauties  of  a  well  cultivated  country.  Sol- 
itude to  enjoy  the  pleafures  of  company.  The 
bitternefs  of  malice  to  feel  the  pleafures  of  love. 
The  nature  of  man  is  fo  made,  and  there  does  not 
appear  any  reafon  to  expedt  an  alteration. 

On  this  principle  alone,  there  may  be  a  thou- 
fand fold  more  happinefs  in  the  univerfe,  than  if 
mifery  had  never  entered  it.  The  ele6l  angels  never 
tailed  mifery  but  they  have  feen  it,  and  through 
the  fight,  variated  as  it  is  by  the  infinite  wifdom  of 
God,  they  may  become  more  happy  beings,  than 
they  could  have  been  without  it.  Thofe  who 
are  redeemed  from  among  men  have  both  feen  and 
tafted  mifery,  and  according  to  the  quantity  of 
their  intelleftual  being,  will  from  this  caufe  be 


1 74         Eternal  Mifery  rcconcilcable  with 

capable  of  enjoying   higher   happinefs    than  the 
eled  angels. 

4thly.  It  further  appears,  from  the  flruclure 
of  created  minds,  that  the  eternal  continuance  of 
mifery,  will  be  a  probable  means  of  increafmg 
the  quantity  of  final  good.  Such  is  the  nature  of 
created  and  hnite  minds,  that  a  thing  in  prefent 
view,  affecls  them  more  (Irongly  and  is  more  in- 
ftrudive,  than  the  fame  thing  can  be  when  con- 
templated at  a  didance  ;  whether  the  diftance  be 
pail  or  future,  A  fight  of  prefent  mifery  is  more 
inllrudlive,  and  imprLlTions  made  are  deeper,  than 
can  be  by  recolleclion.  Memory  cannot  be  fo  vivid 
as  prefent  fioht.  And  whatever  effedls,  fm  and 
mifery  may  have  in  fhowing  the  rational  fitnefs  of 
virtue,  thefe  efFe6ls,  will  be  mod  powerfully 
■wrought,  by  having  fm  and  mifery  in  conftant 
view.  We  are  told  that  the  wicked  fhall  be  pun- 
ched in  the  fight  of  the  lamb  and  his  redeemed* 
The  adtual  fight  of  their  mifery,  will  conftantly 
teach  the  fitnefs  of  holinefs  ;  as  it  will  appear  that 
themifery  of  the  wicked  arifes  from  the  very  na- 
ture of  that  temper  which  they  continue  to  choofe 
and  praclife.  All  this  doth  not  imply  that  God 
hath  any  delight  in  mifery  ;  but  entirely  the  con- 
trary. When  it  is  feen  how  beneficial  this  is  to 
the  univerfe,  benevolence  will  acquiefce  in  the 
exhibition,  and  know  that  it  is  perfectly  fit  it 
ft ou Id  be  made. 

Further,  it  is  highly  probable,  the  very 
fime  reafon  which  makes  it  fit,  that  mifery  fhould 
begin  to  exift  ;  will  make  it  fit,  that  it  fliould  exift 
alw  ays.  We  have  fecn  that  neither  fin  or  mifery 
exifl  for  their  own  fake  ;  but  as  necefl'ary  means, 
of  bringing  into  the  knowledge  of  creatures,  the 
nature  of  holinefs,  and  to  prepare  their  minds  to 
enjoy  it.  Infinite  wifdom  will  doubtlefsfo  order, 
that  the  uatur«  of  holinefs  and  fin  fliall  be  pcrfcfl^ 


the  Infinite  Beneveknce  of  Gob.  ly^ 

a^lcd  out.  The  more  the  nature  of  each  of  thefe 
is  brought  into  the  knowledge  of  creatures  ;  the 
more  room  there  is  for  happinefs.  As  the  exhi- 
bition of  their  nature  grows  ;  happinefs  will  in- 
creafe,  and  there  will  be  a  growing  exhibition  of 
both  through  eternity.  It  was  not  fit  in  the  opin- 
ion of  infinite  wifdom  that  a  ftate  of  trial  Ihould 
continue  through  eternity.  The  trial  of  fome 
creatures  is  ended — the  trial  of  all  creatures  will 
end  at  the  day  of  judgment,  and  a  ftate  of  con- 
tinued  retribution  commence.  But  it  doth  not 
from  hence  follow,  that  new  manifeftations  of  the 
nature  both  of  holinefs  and  fin,  will  not  be  necef- 
fary  for  the  greateft  good  ;  and  be  actually  made. 
And  doubtlefs,  the  finful  under  the  wife  controul 
of  infinite  power,  will  be  placed  in  fuch  a  ftate,  as 
to  be  forever  giving  new  manifeftations  of  the  na- 
ture of  fin,  and  its  infeparable  effefts.  This  will 
be  a  growing  illuftration  of  the  nature,  fitnefs 
and  beneficial  tendencies  of  holinefs ;  and  thus 
fin  and  mifery  will  through  eternity  continue  to 
be  the  means  of  promoting  the  good  of  the  whole. 
It  may  be  as  neceflary,  millions  of  ages  hence, 
that  fin  and  mifery  ftiould  continue,  in  order  to 
make  the  bleflednefs  of  the  univerfe  a  growing 
one ;  as  it  is  now  in  the  beginning  of  the  divine 
fcheme.  Some  will  allow  that  good  may  be 
brought  out  of  mifery,  and  feem  reconciled  on 
this  ground,  that  it  ftiould  exift  for  a  feafon  ;  but 
ftart  back  from  the  idea  of  its  being  eternal. 
This,  they  fay,  is  incredible  !  That  an  infinitely 
good  God,  ftiould  fuffer  eternal  mifery  in  his  uni- 
verfe is  beyond  belief !  !  But  what  creature  knows 
this  ?  The  good  of  the  univerfe  is  to  be  a  grow- 
ing one,  and  the  continuance  of  fin  and  mifery 
may  be  necefiary  to  make  it  fuch.  If  God,  con- 
fiftently  with  his  reditudeand  with  his  own  nature, 
5iay  make  ufe  of  mifery  for  a  fliort  period,  to  in- 


1 76        Eternal  Mifery  reconcileahle  with 

creafe  the  p;eneral  good  ;  he  may  on  the  fame  prin« 
ciples,  make  ufe  of  it  eternally.  The  fitncfs  or  un- 
fitnefk  of  the  thing  doth  not  arife  from  the  period  of 
duration  j  but  from  the  ufe  and  efFeds  which  flow 
from  it.  If  infinite  wifdom  can  make  it  ufeful 
fo  long,  it  will  doubtlefs  be  eternal. 

Sec.  15  Objlction.  Allowing,  that  eter- 
nal fm  and  mifery  are  ntcefl'ary  to  make  the  mod 
happy  univerfe,  it  is  (till  unreafonable  that  any 
one  creature  fhould  be  made  eternally  miferable  ; 
and-ihe  end  of  divine  goodnefs  may  be  anfwered, 
by  a  fuccefTion  of  fin  and  mifery  in  different  fub- 
jeds.  This  objeclion  hath  been  virtually  anfwer- 
ed, in  my  reply  to  feveral  other  objections  ;  but 
I  will  (till  attempt  a  further  reply.  The  good  of 
individuals  is  not  God's  ultimate  end  in  creating 
and  governing  ;  and  if  it  were,  it  would  make  himt 
a  refpedler  of  perfons  and  a  partial  being.  He 
cannot  regard  the  happinefs  of  individuals,  when 
that  comes  in  competition  with  the  general  good. 
If  his  wifdom  fees,  that  the  eternal  miferv  of  fome 
individuals,  will  make  the  univcrfe  more  happy; 
than  the  mifery  of  an  eternal  lucctfTion  of  indi- 
viduals, then  a  love  to  the  v  hole  will  incline  him 
to  make  individuals  forever  miferable.  Weal- 
low  that  miftry  is  undefirable  in  its  own  nature, 
andnomoreof  it  will  he  admitted,  than  is  necelTa- 
ly  for  good  in  the  great  whole.  But  it  is  not  lefs 
evil  or  undefirable  in  its  own  nature,  when  thrown 
into  a  fucceflionofindividuals;  thanit  is  when  con- 
fined forever  to  a  certain  number  of  indiNiduah. 
The  undcfirablcnefs  of  it  does  not  arife,  from  itg 
falling  on  this  or  that  particular  perfon  ;  nor  from 
the  number  of  perfons  on  whom  it  falls  ;  nor  from 
its  duration  j  but  from  its  nature  :  and  its  nature 
w  not  changed,  whether  one  or  many  be  the  fuf- 
ierers.  God  alone  can  determine,  which  is  moft 
for  the  public  good  J  either  the  fuffering  of  a  cer- 


.^the  Infinite  Benevolence  of  God.  1^7 

tain  number  of  individualsjor  of  an  eternal  fucceiT- 
ion  of  individuals.  Infinite  wifdom  hath  made  the 
choice ;  human  wifdom  ought  to  acquiefce  ;  and 
benevolence  does  not  fee  any  thing  more  unde- 
(irable,  in  the  eternal  mifery  of  a  certain  number, 
than  it  does  in  the  fame  quantity  of  mifery,  fpread. 
through  an  eternal  fucceflion  of  creatures.  The 
probable  reafon  that  it  appears  thus  to  any,  is  a 
lurking  fear  that  eternal  mifery  will  be  their  lot ; 
and  on  their  own  partial  and  felfifh  principles, 
they  would  rather  take  a  turn  in  mifery,  than  to 
be  forever  wretched. 

Sec.  16.  Objection.  Could  not  God  have 
given  to  creatures,  all  that  knowledge  that  is  ne- 
ceirary,of  himfelf,arid  of  the  nature  ofholinefs  and 
fm,  without  the  adual  experiment  of  fin  and  mif- 
ery ?  Would  not  a  direct,  inflruQive  impreflion 
from  God  on  the  mind  concerning  the  nature  of 
thefe  truths  have  anfwered  all  the  fame  purpofes, 
that  are  gained  by  the  experiment  itfelf ;  and 
thus  thegreatefl:  good  of  the  whole  have  been  ob- 
tained, without  fuch  animmenfe  quantity  of  mif- 
ery, as  the  do(^rine  of  eternal  punilhment  fup- 
pofes  ? 

Answer.  This  objection  fuppofes  fundry  ab- 
furd  things.  It  as  much  difproves  the  exigence 
of  fm  and  mifery,  as  it  doth  their  eternity.  That 
fm  and  mifery  have  exifted  is  a  fad.  If  it  would 
have  been  as  well,  or  had  been  poflible  for  God 
by  an  inftrudive  impreffion  on  tiie  mind,  to  give 
all  that  knowledge,  which  the  actual  experiment 
doth,  then  it  was  as  unfit  that  fm  and  mifery 
(hould  take  place  a  fmgle  moment ;  as  that  they 
fhould  remain  through  eternity..  The  objection, 
by  denying  a  fa£t  in  the  divine  government,  is  an 
impeachment  of  God  ;  but  no  evidence  againft 
eternal  mifery. 

Y 


170  Eternal  Mifery  reconcikabk  zvlt/j 

2ndly.  The  objeclion  denies  the  fitnefs  of  the 
uhole  fcheme  and  llruclure  of  creation,  and  even 
of  the  exiilence  of  fuch  creatures  as  men  and  an- 
gels are ;  and   fuppofes  that  another  fcheinc  and 
firuQurc  of  exiftence,  and  other  orders  of  crea- 
tures far  did'erent  in  their  nature  from  men  and 
angels,  oiij^ht  to   have  been  made  in  their  place. 
Certain  ways  of  attaining  knowledge,  are  as  effen- 
tial  to  the  nature  of  men  and  angels  as  the  capa- 
city of  knowing  h.     The  nature  of  men  is  fuch, 
that  it  doih  not  admit  knowledge  in  any  way,  but 
by  the  experiment  of  adual  cxillcnce.     A   fight 
of  what  happens  to  others,  and  a  feeling  of  what 
happens  to  ourfdves  are  the  meatis  of  all  knowl- 
edge ;  and  thefc  imply  the  experiment  of  aclual 
exiilence.     It  there  be  fuch  a  thing,  which  i^  not 
denied,   as  is   meant  in  the   objedlon,  by  direct, 
inftrudive  imprellions  from  God,  (till  the  power 
which  imprefies    or  communicates,  ads  through 
the  medium  of  things  feen  and  felt,  or  of  knowl- 
edge firll  obtained  by  the  fight  and  feeling  of  ac- 
tual exiilence.     And  it  doth  not  appear,  that  the 
nature  of  man  is  capable  of  being  informed  in  a- 
ny  other  manner.     The  gift  of  revelation,  what- 
ever  i'pecial   power   God  exercifes    in  giving  it, 
ilill  comes  in  this  way  ;  and  this  method  of  at- 
taining knowledge,  is  as  ell'ential  to  the  nature  of 
nian,  as  the  capacity  of  knowing  is.     If  a  creature 
were   to    receive  knov/ledge   in    another   way ; 
he  would   not  be  a  man  ;  but  a  creature  of  en- 
tirely a  ditlerent  nature,  and  one  of  which  wc  can 
form  no   idea.     We  have  no  reafon  to  think  it 
pofllMe,  in  the  nature  cf  things,  that  fuch  a  crea- 
ture fhould  exiil. 

3dly.  Those  who  make  this  objcdion,  doubt- 
lefs  do  it  on  the  fuppofition  ;  that  it  is  an  unfit 
thing  ill  God  and  inconliftent  with  the  r^xUtudc 
of  hiu  nature,  to  make  the  exiflence  of  mifery  e- 
ternaL     But  if  wc  allow,  tUiit  the  thing  itfjlf 


the  Infinite  Beyuvoknce  of  Gob,       4  1^^ 

would  be  unfit ;  would  it  not  be  equally  unfit  for 
God  to  give  any  fuch  reprefentaticn  to  our  niinds, 
as  truth  ;  either  concerning  his  own  character,  or 
the  nature  and  effeds  of  holinefs  and  fm.  It  is 
conceived,  that  it  would  be  totally  inconfiftent 
with  the  holinefs  of  God  to  make  any  reprefent- 
ations,  on  this  matter,  to  the  minds  of  his  crea- 
tures ;  which  he  could  not  carry  into  execution, 
confidently  with  the  perfections  of  his  nature. 

4thly.  It  would  be  endlefs  to  mention  all  the 
abfurdities  implied  in  this  objedion.  On  behold- 
ing the  fcheme  of  natural  exiftence,  which  infinite 
power  and  wifdom  have  produced,  we  fee  the 
whole  to  be  an  endlefs  chain  of  caufes  and  efFe<^l:s- 
It  is  the  a61ing  out  of  God,  in  an  infinite  fuccef- 
fion  of  events.  It  is  happinefs  produced  by  an 
infinite  variety  of  means  and  views  of  the  Dei- 
ty. It  is  one  immenfe  whcle  compofed  of  in- 
numerable parts,  in  combination,  connexion,  and 
depending  on  each  other.  In  this  whole,  inter- 
mediate caufes  and  means,  are  as  much  parts,  as 
thofe  things  are,  which  we  call  ultimate  ends  and 
effeds.  This  fyftem,  thus  combined  and  con- 
nefted  is  what  we  call  created  nature.  The  con- 
nediions,  powers,  and  dependancies  of  the  feveral 
parts  ;  are  what  we  call  the  particular  nature  of 
things.  If  we  break  in  upon  this  fyftem  we  know 
not  where  the  breaking  in  will  terminate.  To  fay 
that  God  might  give  knowledge  or  give  happi- 
nefs, to  any  one  mind,  direclly  from  himfelf,  with- 
out the  intervention  of  cuftomary  means  ;  is  in 
fa 61  an  objection  againft  all  created  exiftence. 
There  is  fuch  a  connection,  between  what  we  call 
creating  and  governing  wifdom,  that  an  objedion 
againft  one  neeeffarily  implies  an  objedion  to  the 
other.  To  fay  that  God  might  give,  all  the 
knowledge  of  himfelf  and  of  the  moral  fyftem, 
that  is  neceffary  for  the  greateft  good  of  the  whole, 
V'ithcut  the  experiment  of  fin  and  nnfcry  j  is  in 


i8o  9      Eternal  Mifery  reconcile  able  with 

facl  faying,  that  creation  might  have  been  better 
formed.  That  inllead  of  creating  men  and  an- 
gelr.,  a  creation  of  quite  another  nature  ought  to 
have  been  formed.  It  is  faying,  that  infmile  wif- 
dom  and  power  have  been  wrong  through  the 
whole  ;  and  that  fuch  a  conflruclion  of  things,  as 
no  one  knows  to  be  poffible,  would  have  been 
better  than  that  which  exifts.  When  men  take 
fuch  grounds  of  argument,  they  are  beyond  con- 
vcrfing  with  creatures  any  longer;  for  tliey  hare 
allumed  the  place  of  God,  and  challenged  him 
in  all  the  vait  work  of  creation  and  government. 
Yea  more,  they  profefs  to  have  fcanned  his  na«* 
turc,  and  determined  better  than  he  hath,  what 
he  may  do  in  confiftency  with  himfelf.  When 
cbjcftions  againfl  the  divine  government,  are  of 
that  kind,  as  to  be  equal  objeclions  againft  the 
original  fcheme  of  creation  ;  it  proves  the  caufe 
to  be  a  very  defperate  one.  If  the  prefent  fyitem  of 
creation  muft  be  removed  to  pleafe  men,  can  they 
promife  to  make  a  better  one  ;  to  make  one  with 
more  happinefs  and  lefs  mifery  ;  or  againll  which 
fewer  objecbions  will  arife.  The  neceflity  of  ho- 
lincfs  and  of  fm,  and  of  their  efieds,  being  brought 
into  view  by  apradical  experiment;  in  order  to 
promote  the  greateit  good  of  the  whole  ;  appears 
to  rife  from  the  very  llrudure  and  nature  of  the 
creation.  Can  thofc  who  contend  with  all-gov- 
EJ^KiNG  WISDOM,  (Icp  into  his  place  and  do  hit 
work  in  a  more  unexceptionable  manner  ! 

Sec.  17.  Objectiom.  If  eternal  fm  and  mif- 
ery be  ncceflary  for  the  grealeil  good  of  the  uni» 
vcrfe  ;  flill  n^.ay  we  not  hope  that  men  are  ex- 
€mi>tcd  from  this  av.  ful  end  ?  I'he  fmful  angeJs 
have  f  lUen,  and  as  there  is  no  Saviour  provided 
for  them,  muft  be  forever  punifhed  ;  may  we  not 
ho^elhat  this  will  be  a  fufficient  manifeftation  of 
what  infmite  wifdom  dcfignod  bv  the  introduction 
of  lin  ? 


the  Injimie  Ecncvolence  of  God,  i8t 

Answer.  God  comprehends  his  own  unlverfe, 
and  he  only  can  tell,  how  iar  fm  and  mirery  mufl 
prevail  for  the  greateft  good.  We  may  reft  af- 
fured,  he  will  not  fuller  them  to  extend  further, 
than  is  necelTary  for  the  end  defigned  ;  alfo  that 
none  will  be  miierable  but  thofe  who  perfectly  de- 
ferve  it.  We  muft  depend. on  revelation  for  our 
knowledge  in  this  matter.  Had  the  whole  de- 
pended on  finite  wifdom,  it  is  not  probable  crea- 
tures would  have  thought,  that  happinefs  andho- 
linefs  could  be  promoted  by  fuch  means ;  but  bis 
xvifdom  is  unparchahle^  and  his  ways  pafi  finding 
9ut!  This  fm  and  mifery,  which  the  proud  wif- 
dom  of  creatures  calls  a  ftain  on  the  government 
of  God,  will  be  the  means  of  fhowing  that  it  is  a 
fcheme  worthy  indeed  of  infinite  wifdom. 

Revelation  informs  us,  that  fome  men  as 
well  as  fome  angels,  muft  be  forever  wretched. 
It  appears  to  be  the  defign  of  infinite  wifdom,  to 
give  the  moft  extended  view  of  holinefs,  fm  and 
their  effeds  ;  and  to  bring  them  out  to  the' fight 
of  creatures,  in  all  their  forms  of  exifting  and 
ading.  This  was  neceifary  for  bringing  himfelf 
into  the  moft  perfed  view,  and  for  difclofing  both 
the  nature  and  excellency  of  his  chofen  moral 
fyftem.  The  event  hath  proved  that  infinite 
wifdom  judged  it  beft,  fm  fliould  be  manifefted 
both  in  angels  and  in  men  ;  and  no  reafon  can  be 
afligned,  why  eternal  fin  and  mifery  fhould  not 
be  neceflary  in  both.  If  fome  men  continue  forev- 
er impenitent,  they  muft  doubtlefs  be  forever  mif. 
crable  ;  and  the  eternal  impenitence  of  fome  men^ 
will  exhibit  a  quality  in  the  nature  of  fin,  which 
the  eternal  finfulnefs  of  fallen  angels  never  can  do. 
No  Saviour  is  provided  for  the  fallen  angels,  and 
though  it  be  true,  that  the  nature  of  fm  will 
forever  keep  them  from  becoming  holy  ;  there 
are  alfo  other  things  which  abfolutely  prevent  their 


i82         Eternal  Mifery  recondUabk  with 

falvation.  Tliey  are  under  a  condemning  law, 
tvhich  ftands  in  the  way  of  their  being  reflored  5 
and  as  they  are  left  to  make  perfonal  faii.^faclion, 
there  is  no  pofTiblc  way  of  this  being  done,  only 
by  their  eternal  mifery.  The  cafe  of  fmful  men 
is  very  dlfTcrent.  The  wifdom  of  God  hath  re- 
moved out  of  the  way  of  men's  falvation,  every 
thing,  except  the  fin  of  their  own  hearts.  Herd 
fin  appears  exceedingly  fmful.  The  unreafona- 
fclencfs  and  malignity  of  an  unholy  heart,  appears 
much  more  clearly,  than  it  can  in  a  fallen  angel. 
The  fallen  angel  may  fay,  I  cannot  be  faved  from 
mifery,  if  I  would  repent  and  love  God.  In  the 
cafe  of  impenitent  finners  it  will  appear  that  ev- 
ery impediment  was  removed  from  the  way,  but 
their  own  will  and  love  of  fin.  This  is  a  mani- 
feflation,  which  is  to  be  made  by  the  final  impen- 
itency  of  fome  of  the  human  race.  It  will  be  an 
eternal  and  vifible  evidence  before  the  univerfe  ; 
of  the  nature  of  fin  ;  of  the  flubbornnefs  of  the 
unholy  will ;  and  that  all  finners  do  delight  in 
their  iniquity,  whatever  they  may  pretend  contra- 
ry. Alfo  that  they  do  not  choofe  God  and  holi- 
neff^,  and  fuch  a  holy  heaven  as  God  offers  ;  be- 
caufc  there  is  nothing  but  their  own  choice,  which 
ftands  in  the  way  of  their  coming  to  it.  If  the 
greatefl  happinefs  depends  on  having  holinefs  and 
imholmefs  fet  in  the  eternal  view  of  the  univerfe; 
we  mufl:  fuppofe  there  are  the  fame  reafons,  for 
fome  of  the  human  race  being  left  eternally  in 
fin  and  mifery  ;  as  there  arc,  that  fome  of  the 
angels  (hould  be  thus  left.  God  will  doubtlefs 
caufe  fin  and  holinefs  to  be  adled  out  in  all  pofli- 
ble  forms  ;  and  fo  far  as  wc  can  now  look  into 
the  divine  government,  there  is  an  aftonifliing 
foundation  laid  for  this  event.  Sin  hath  appear- 
ed, b(>th  in  the  angelic  and  in  the  human  nature. 
Sin  is  continued  in  thofe>  for  whom  no  Saviour 


is  provided.  Sin  is  found  in  creatures  placed  on 
probation  for  recovery  ;  where  an  eternal  heaven 
and  hell  are  fet  before  them  as  motives  to  repent- 
ance. There  is  fm  in  thofe  who  are  to  be  actu- 
ally faved,  exifting  in  a  ftrange  flate  of  warfare 
with  holinefs,  in  the  hearts  of  chriftians.  Finally, 
fin  and  its  companion  mifery  exifting  both  in  the 
angelic  and  human  natures  through  eternity. 
During  the  whole  o^  eternity,  the  fubjeds  of  this 
bad  temper,  will  be  permitted  in  new  and  incon- 
ceivable ways,  to  fhow  the  bafenefs  of  their  char- 
acters and  the  unfitnefs  of  a  felfilh  heart.  In  a 
moil  aftoniihing  degree,  this  will  difcover  to  innu- 
merable holy  beings,  the  reditude  of  God  ;  his 
wifdom  in  choofmg  holinefs ;  the  excellency  of 
that  fcheme  of  holinefs,  which  he  has  enjoyed  ; 
the  impoffibility  of  creatures  being  happy,  on  any 
other  fcheme  of  principles  and  predice  ;  and  the 
extreme  mifery  that  flows  from  the  contrary. 

This  doCtrine,  fully  vindicates  divine  wifdoni 
in  that  immenfe  number  of  finful  fcenes,  which 
are  fuffered  to  take  place  in  this  world.  Their 
variety  is  ftrange — their  number  is  beyond  com- 
putation—the a£tors  in  them  are  many — the  excefs 
of  fm  is  often  fo  great,  that  even  fmners  through 
natural  affedion  weep  over  it — chriftians  fome- 
times  wonder  why  their  heavenly  father  will  per- 
mit it  to  be  thus,  and  their  faith  is  fhaken.  Take 
courage  ye  friends  of  God,  and  let  not  your  faith 
fail.  Michael  and  his  angels  fight  in  heaven,  and 
it  is  for  the  fame  reafons  as  call  you  to  be  bold  in 
this  warfare.  The  captain  of  your  falvation  hath 
infinite  wifdom,  and  he  will  in  the  end,  prefent 
to  you  a  univerfe  containing  the  greatell  poUibie 
quantity  of  blelTednefs  ;  and  certainly  you  cannot 
defire  more !  you  will  for  all  thefe  things,  which 
you  now  fee  and  feel,  OiTer  praifes  to  God  in 
heaven,  which  are  ineffable  in  your  Itatc  on  earth. 


t84         ^  Mi/cry  reco7icileable  wttb 

The  immenfe  number  of  finful  fcencs,  which  now 
take  place  ;  are  necelTary  to  ad  out  the  nature 
of  fin  in  all  its  polli'jle  forms  and  effeds  ;  and  if 
one  of  thL^m  v;erc  omitted,  the  univerfe  would  be 
lefs  happy  and  God  lels  glorious.  I  know  your 
hearts.  You  will  inftantly  reply,  if  a  change 
■would  make  God  lefs  glorious,  let  things  remain 
as  they  are  ;  for  the  leifening  of  his  glory,  would 
both  injure  him  and  diminifh  forever  the  blelTcd- 
nefs  of  all  good  beinj^s. 

May  I  not  alfo  addrefs  thofe,  who  have  no  dc- 
fire  to  be  called  faints  of  God  and  difciples  of  Je- 
sus ;  and  aflure  them,  that  on  their  own  prin- 
ciples they  have  no  caufe  to  complain. 

To  carry  conviclion  to  your  confciences,  1  will 
for  a  moment  grant,  all  that  you  can  demand. 
That  you  have  the  fame  right  to  judge  in  this  mat- 
ter that  God  hsith,  and  furely  you  can  demand  no 
more. 

In  a  focial  fyftem,  there  are  but  two  poflible 
fchemcs  ;  the  benevolent  and  the  felfifh.  Either  the 
good  of  the  whole,  or  a  feplTlte  and  felfifh  good 
ttiuft  preponderate,  and  become  a  commanding 
principle  in  the  heart.  On  the  benevolent  fcheme, 
which  regards  the  good  of  the  whole,  it  is  per- 
fedly  fu,  that  the  unholinefs  and  mifery  of  fmners 
fhould  be  permitted.  This  is  the  necefl'ary  means  of 
bringing  into  view  cf  the  intelligent  creation,  fuch 
truths  as  are  neceffary  for  its  higheft  happinefs. 
With  the  knowledge  of  thefe  truths  aded  out, 
there  will  be  much  more  happinefs,  than  there 
could  have  been  without  a  knowledge  of  them. 
That  tliis  is  the  cafe  I  have  endeavored  to  Ihow, 
from  the  flrudure  of  minds  and  things  as  they 
exifl. 

Further,  it  is  fit  and  juft  on  your  own  prin- 
ciples that  fmners  ihould  be  thus  treated  in  the 
divine   government,  and   they    have  no  caufe  to 


toe  injimie  ocnevotencs  qj  kjioo*  i^r 

complain.  Allowing  to  you  all  which  can  be  de- 
manded, that  you  have  the  mod  perfedt  right  to 
determine  your  own  temper  and  anions  ;  allow- 
ing  alfo,  that  a  fupreme  regard  to  yourfelves,  is 
the  beft  and  mod  fit  flate  of  the  heart  ;  there  is 
ftill  the  higheft  propriety  that  you  ihould  be 
treated  as  you  are,  in  the  divine  government. 
If  you  have  a  right  to  be  a  felfifh  being,  flill  you 
have  no  right  to  fuppofe  yourfelves  privileged 
beings  beyond  all  others.  God  and  all  creatures 
have  the  fame  right  to  be  of  this  charader,  and 
to  ad  on  thefe  principles,  as  you  have.  If  you 
may  feek  a  felf-exaltment,  on  private  and  feparate 
principles  ;  all  may  do  the  fame.  If  they  fup- 
pofe on  any  account,  that  it  will  promote  their 
private  intereft  in  the  fmalleft  degree,  to  make 
you  eternally  miferable,  they  may  do  it  with  a$ 
much  fitnefs,  as  you  may  oppofe  them.  The 
felfifh  and  feparate  fyftem  of  feeling  and  ading, 
really  comes  to  the  fame  thing  in  pradice  ;  as  it 
would  be  to  make  power  the  ultimate  rule  of  right. 
In  pradice  it  always  has  been  the  fame  thing,  and 
will  forever  remain  fo.  On  this  fcheme,  it  will 
be  a  fufficient  j  unification  of  any  aftion  to  fay, 
he  has  power  to  do  as  he  hath  done  ;  or,  he  has  con- 
fulted  himfelf  and  has  done  right.  The  only 
confolation  which  would  remain  to  fufFerers  would 
be  this,  I  could  not  prevent  it^  and  if  it  is  ever  in 
my  power,  I  will  treat  him  as  he  hath  treated  me» 
All  this  is  fit,  if  your  felfifh  principles  of  adion 
are  fo,  and  you  have  no  right  to  complain. 
Whichever  fcheme  we  affume,  either  the  benevo- 
lent or  felfifh,  it  is  fit  you  fhould  be  eternally  mif- 
erable ;  on  the  benevolent,  becaufe  it  will  be  the 
means  of  advancing  the  general  good  ;  on  the 
felfifh  becaufe  you  cannot  prevent  it,  and  an  Al- 
mighty Goo  hath  the  fame  right  to  make  you 

Z 


150  jLier?iai  luijcrj  ncoKLucuuie  ufiw/ 

miferable  as  you  have  .to  refjfl  him.  There  i% 
therefore  no  way  to  efcape  liiifcry,  but  by  efcap- 
ing  a  fclfiili,  unholy  heart.  How  much  more 
wife  It  would  be,  for  us  to  fpend  our  time  in  do» 
lag  this,  than  in  attempting  to  prove  all  men  will 
be  faved. 

Sec.  i8.  Objection,  Those  who  believe  and 
preach  the  dodrine  of  eternal  punifhment,  have  a 
ri^id  fcheme  of  faith.  They  join  this  with  fo 
many  other  doftrlnes ;  fuch  as  the  neceflity  of  a 
renewed  heart  ;  a  life  of  conftant  hohnefs  and 
felf-denial ;  and  a  regard  to  the  glory  of  God  in 
all  which  men  do,  that  if  their  fcheme  be  Uue 
there  can  be  but  few  men  faved.  If  only  a  few 
were  to  be  miferable,  to  anfwer  fome  important 
purpofe  in  the  univerfc  ;  the  idea  would  be  more 
tolerable  ;  but  as  things  are  now  reprefentcd,  it 
fpreads  a  great  deflruclion  through  the  humail 
race,  and  leaves  but  few  for  falvation  ;  which  it 
contrary  to  the  reprefentations  of  fcripture,  that 
the  number  of  the  faved  (hall  be  innumerable, 
and  that  Christ  (hall  fee  of  the  travail  of  his  foul 
and  be  fatishcd. 

Answer.  "We  often  hear  declamation  on  thig 
fubj,ct,  including  the  ideas  fuggefted  in  the  ol> 
ieclion,  and  perhaps  fome  others.  Much  that  is 
laid  in  this  loole  way,  cannot  be  brought  to  a 
point  of  invefiigation.  Much  that  is  faid,  is  alfo 
addrefled  to  the  interefled  feelings  and  pallions  of 
men,  and  will  appear  to  them  to  have  fome  weight, 
until  their  feelings  are  changed,  or  their  palTion* 
cooled  by  rational  inquiry.  Thofe  objeclions, 
which  are  incapable  of  being  reduced  to  a  point  jf 
or  that  addrefs  nothing  befide  the  pallions,  ar? 
often  found  to  be  molt  fuccefsful  in  bewildering 
men  and  leading  them  into  error.  The  flridneis 
y£  thofe  who  vindicate  the  doclrine  of  eternal  pun- 
lihmcnt,  Is  no  proper  argument  againd  that  doc- 


tne  infinite  nenevoience  oj  uod*  137 

trine,  if  there  be  fufficicnt  evidence  to  fupport  it. 
The  dodrine  of  the  new  birth,  or  a  renewed 
heart  by  the  fpirit  of  God  ;  of  the  neceflity  of 
chriftian  holinefs  and  felf-denial ;  and  of  ading 
in  all  we  do  for  the  glory  of  God,  (land  on  their 
own  evidence ;  and  fo  doth  the  dodrine  of  eter- 
nal mifery.  The  writer  and  many  others  believe 
thefe  dodrines,  rigid  as  they  are  called, to  be  doc- 
trines of  Christ,  and  that  they  explain  the  na- 
ture and  way  of  faivation.  Some  rejed  thefe  doc- 
trines, who  are  flill  firm  believers  of  eternal  pun- 
iftiment,  which  fhov/s  that  there  is  a  peculiar  evi- 
dence, {landing  on  its  own  ground,  that  this  will 
be  the  event.  The  queflion  at  prefent  in  debate, 
is  not  what  are  the  qualifications  for  faivation, 
but  whether  all  men  will  be  faved. 

Those  objedions  againil  eternal  mifery,  which 
arife  from  the  many  or  fewnefs  of  the  number  to 
be  faved,  in  the  prefent  conception  of  men,  are 
of  little  weight  j  and  they  are  evidently  brought 
forward  by  the  felfifh  feelings  of  the  objedor. 
Fear,  and  a  fmful  lore  of  himfelf  have  a  great 
ihare  in  the  bufinefs.  He  would  be  willing  that 
fome  few  fhould  be  miferable,  to  promote  import- 
ant  purpofes  in  the  univerfe  ;  but  fo  many  as  he 
thinks  muft  be  condemned,  on  what  he  calls  a 
rigid  fcheme,  he  fears  would  include  himfelf ; 
and  he  therefore  intends  to  be  rid  of  the  dodrine 
at  all  events.  There  is  much  reafon  to  fear,  that 
his  rafh  refolution  comes  from  a  knowledge  that 
he  is  not  renewed  by  the  fpirit  of  God,  and  from 
a  diflike  of  the  holinefs,  felf-denial,  and  devoted- 
nefs  to  God,  required  in  the  chriftian  pradice. 
If  he  can  free  himfelf  from  the  fear  of  eternal 
punifhment,  he  can  live  quietly  as  he  wifhes  to  do. 
Such  feelings  of  felf-love  and  fear,  have  a  prodi- 
gious influence  in  biafmg  the  judgment  of  men 
on  this  important  point.     In  all  this,  there  is  no  ar- 


1 8  8  Eternal  Mifery  rec$miUable  with 

gument,  but  only  intcrefted  and  finful  fcelingt 
againll  the  divine  government.  However  men 
may  think,  in  order  lo  make  their  own  flate  fate, 
God  in  his  infinite  and  vife  goodncfs,  will  go  di* 
Tcdtly  forward  in  his  own  plan,  executing  that 
which  is  for  the  greateft  good.  > 

As  to  the  queflion,  whether  few  or  many  will 
be  loll,  in  comparifon  with  the  whole  ;  or  wheth* 
er  few  or  many  of  thofe  who  now  live,  or  havd 
lived  in  the  world  will  be  lolt  ;  they  belong  to 
God  and  not  to  man  to  determine.  He  has  de* 
termin'^d  in  wifdom  and  in  goodnefs,  and  the  end 
"will  give  pi  oof  of  his  perfection. 

That  an  innumerable  number  will  be  faved 
from  among  m^^n ;  and  that  Christ  will  fee  of 
the  travail  of  his  foul  until  he  is  fatisfied  ;  are 
truths  wuirh  cannoc  be  queftioned,  for  it  is  the 
LMwMrm  r"prtfcntation  of  God's  word,  that  this 
\\  \\  »ake  place.  It  mud  be  allowed,  that  an  im- 
st  nunaber  of  mankind  in  the  prefent  and  in 
ail  ages,  have  given  too  little  evidence  of  a 
iioly  and  heavenly  temper,  but  this  is  no  proof 
tl,  t  there  will  not  be  many  more  faved,  than  arc 
'  '-  Thoiu  who  have  ftudied  the  fcriptures,  arc 
blc  that  another  ftate  of  things  on  earth  it 
promifccl.  'I'he  church,  in  dependence  on  theft 
proinifes,  is  daily  praying  for  their  accomplifh- 
mciU  ;  and  though  the  prefent  period  be  a  dark 
one,  ihero  is  abundant  evidence  that  God  is  rap- 
idly fulfilling  his  threatened  judgments  on  man* 
kind,  and  preparing  the  way  to  fct  up  the  redeem- 
er's kingtiom  on  earth,  with  a  new  degree  of  glofc 
ry  anil  luccefs.  Almoll  half  the  Bible  is  filled 
with  proniifes  and  defcriptions  of  thatblefled  day, 
when  the  earth  fliall  he  filled  with  holinefs,  and 
converts  be  multiplied  as  the  fands  on  the  fea 
Aore.  In  that  period  of  promife  Christ  will 
fee  of  the  travail  of  hi&  foul  and  be  iati^ficd. 


tpc  injinitc  ucTit:-uutLnLc  vj  \juu%  log 

f  If  It  fliould  be  ohje^led  that  this  is  vifionary  ; 
we  reply — That  Inch  an  opinion  is  confirmed  not 
only  from  the  propheiic  promifes  of  God,  who 
knows  and  can  reveal  his  own  fcheme  ;  but  alfo 
from  other  prin::iples  which  have  been  abundant* 
ly  brought  into  view. 

God  hath  permitted  fm  and  mifery,  in  order 
to  caft  light  on  the  nature  of  holinefs  'cind  of  the 
moral  fyflem,  and  this  will  be  the  means  cf  afliit- 
ing  his  people  to  make  fwift  advances  in  holinefs 
and  happinefs.  On  thefe  principle?,  it  is  reafon- 
able  to  fuppofe,  that  a  great  proportion  of  thofe 
beings,  who  are  to  make  a  manifeftation  of  the 
nature  of  (in,  will  be  among  the  firft,  who  are 
called  on  the  ftage  of  being.  The  happy  fubjeds 
of  divine  grace,  w  ho  are  yet  to  be  called  into  ex- 
iflence,  will  come  forward  v/ith  every  advantage 
for  a  rapid  improvement  in  the  knowledge  and 
love  of  God,  whom  they  will  ferve  eternally* 
They  will  look  back  on  the  pa  ft  ages  of  the  world  ; 
and  from  the  hiftory  of  mankind,  which  will  be 
faithfully  tranfmitted  to  them,  learn  the  nature, 
tendencies,  conduft,  and  efFefts  of  a  fmful  tern* 
per  ;  by  all  the  fins  and  wicked  anions  that  have 
been  perpetrated.  They  will  learn  the  divine 
charader  from  his  pad  government.  The  fcheme 
of  redeeming  wif  Jom  and  goodnefs  is  but  begin* 
Iiing  to  unfold ;  and  the  inhabitants  of  that  happy 
day, will  in  a  very  (hort  time,  obtain  more  knowledge 
cf  God  and  of  the  moral  fyftem,  than  they  could 
have  done  had  they  been  firft  called  into  exift» 
cnce,  and  the  manifeftation  of  fm  made  after- 
wards ;  fo  that  at  the  day  of  judgment,  it  is  prob. 
able  they  will  be  much  more  holy  and  happy  be* 
ings,  than  if  the  earthly  ftate  of  the  church  had 
been  brought  forward  in  a  reverfe  order.  It 
therefore  appears  that  one  of  the  leading  princi- 
^es  in  our  invefligation,  corroborates  the  exped* 


190  Lfernal  M  if  try  re  con  ale  able  with 

ation  of  the  church  ;  that  its  laft  days  will  belts 
iT.oil  profperous  ones,  and  the  period  when  the 
^rcafeil  partof  Christ's  people  fhall  be  gathered 
in.  Prophecy  fpeaks  of  a  great  falling  away  near 
the  end  of  the  world  ;  and  it  would  be  eafy  to 
Ihow,  this  is  agreeable  to  the  principles  that* 
have  been  advanced.  In  the  days  of  the  millen- 
ium  there  will  be  a  great  incrcafe  of  light.  This 
will  arife  from  an  abundance  of  the  influences  of 
the  holy  fpirit ;  and  from  a  prevalence  of  real 
religion,  by  which  men  will  be  difpofed  to  exam- 
ine and  colled  evidence  of  truih,  which  now  lies 
fcattered.  A  general  praclice  of  religion  and  god- 
linefs,  will  fhow  their  beauty,  fitnefs,  beneficial 
tendency  in  fociety,  and  the  lirength  of  moral 
and  holy  obligation  on  men  to  ferve  God  and 
obey  his  law.  All  religious  duty  w^ill  appear  with 
great  plainnefs.  The  evidence  of  the  truth  of  the 
gofpel  will  arife  to  the  higheft  demonilration,  and 
there  will  be  the  bed  advantages  for  obtaining 
falvation.  After  the  power  of  religion  has  pre- 
vailed for  ages  through  the  whole  world,  and  the 
beauty  of  its  fpirit  and  order  is  fliining  in  every 
place ;  to  fee  infidelity  and  all  its  train  of  vices 
rifmg  anew,  in  the  face  of  fuch  light  and  fuch 
benefits  as  men  enjoy  by  means  of  religion,  will 
be  an  aftonifhing  evidence  of  the  natural  corrup- 
tion of  the  human  heart,  of  the  bafenefs  of  a  iwin 
ful  temper,  and  of  'ts  juft  defert  in  the  govern- 
ment of  God.  It  will  alfo  fhow  that  all  v.hich  ij 
good  in  men,  comes  from  the  Ibvereign  intluence 
of  God's  fpirit ;  and  that  all  the  excellent  orders 
and  means,  which  will  probably  be  eflabliflicd  iu 
the  millenial  church,  are  infullicient  to  hold  men 
in  gofpel  obedience,  a  fingle  moment,  when  the 
fpirit  is  denied.  Holy  prophecy  fpeaks  of  this 
great  apodacy,  as  immediately  preceding  the  laft 
judgment.     It  will  complcat  the  difplay  and  evi- 


#/yu     xirj-i»rt 


y^ 


dence  of  the  nature  of  fm,  and  prove  the  judge  to 
J)«; infinitely  holy  and  wife,  in  punifhing  impeni- 
tent finners  with  an  everlafting  defi:ru6lion.  Though 
the  gofpel  hath  had  lefsefFed:  than  fhort  fighted  men 
:\vould  wiih  ;  the  whole  is  ordered  by  an  infinite 
poD,  to  make  the  moft  rapid  advance  towards 
the  greatefi:  pofiible  quantity  of  holinefs  and  hap- 
pinefs.  The  ufe  which  we  fhould  make  of  thQ 
prefent  dark  (late  of  things,  is  not  to  determine 
there  is  nothing  in  religion,  or  that  all  men  will 
be  faved  ;  but  to  excite  our  own  fears  of  falling 
ihort.  For  if  we  are  brought  into  being,  at  a 
time,  in  which  there  is  reafon  to  believe  a  lefs 
proportion  of  men  will  be  faved,  this  is  a  motive 
to  ufe  the  more  diligence  in  making  our  own  call- 
ing and  eledion  fure,  and  to  fear  that  we  fhall  fall 
fhort  through  fome  delufion.  We  fliould  not 
wiih  to  know  how  many  will  be  faved  in  this  dark 
period  of  the  church.  Enough  will  be  effetlu-. 
ally  called  to  bear  a  witnefs  for  the  truth,  and  to 
give  the  finful  world  a  pradical  view  of  the  na- 
ture and  efieds  of  holinefs  j  fo  that  their  iuex- 
cufablenefs  will  be  perfect. 

Whether  in  the  mofl  fuccefsful  periods  of 
the  gofpel,  there  may  not  be  fome  few  left  in  the 
deeped  fin,  in  order  to  give  others  an  ocular 
view  of  its  nature  and  effeds,  the  event  only  can 
fliow.  That  God  who  reigns  will  do  all  things 
wifely  and  for  the  bed.  When  the  divine  gov- 
ernment of  the  w^orld  is  opened  and  explained  at 
the  day  of  judgment,  he  will  be  glorified  in  his 
faints  and  admired  in  all  them  who  believe.  The 
riches  of  divine  grace  will  be  magnified.  Every 
mouth  will  be  (topped,  and  all  the  works  of  the 
Lord  appear  to  be  right  and  good  !  ! ! 

Sec.  19.  Objection.  May  not  annihilation 
be  the  evil  meant  in  the  penalty  of  tlie  law,  and 
in  the  threatning  of  the  fecond  death  ?  ] 


*  I  gi  Eternal  Mifery  reconciUahle  with 

ifl.  Annihilation  is  a  total  celTation  and 
lofs  of  exiftence.  The  creature  is  extind,  and  it 
a  fubjedk  neither  of  good  or  evil.  Only  a  few  wha 
have  the  chriilian  feriptures  have  fallen  into  thit 
notion.     This  few  are  much   divided  in  their  o 

i)inion,  how  annihilation  is  to  be  confidered,  at 
t  relates  to  God,  and  the  creature  who  lofcs  hit 
cxiftcnce.  Some  feem  to  conceive,  that  annihila* 
tion  is  a  kind  of  eternal  punifhment  or  evil  on  the 
annihilated  perfon  ;  but  it  is  difBcult  to  fee  how 
this  fhould  be  the  cafe.  The  profpedof  annihila- 
tion may  be  an  evil,  for  in  this  cafe,  there  is  a 
confcious  exiftence  to  endure  the  apprehenfion  ; 
but  to  tell  of  itsbein<T  an  evil,  to  one  who  hath  no 
cxiflence  is  unintelligible  to  common  fenfe.  If 
annihilation  be  the  punifhment  meant  by  deaths 
in  the  penalty  of  the  law  ;  then  the  penalty  is  to 
be  confidered  only  as  an  inducement  not  to  fin, 
and  not  as  an  evil  to  be  endured  by  the  finner 
after  his  tranfgre(rion,for  the  ceafing  of  exidencc, 
muft  end  all  fuffcring. 

2dly.  Neither  is  it  conceived  that  annihila- 
tion can  bring  any  glory  to  God.  The  appearance 
of  fuch  an  event  would  be  this;  that  God  had  crea- 
ted a  being  capable  of  doing  his  duty,  and  hon- 
oring his  maker  ;  and  this  creature  had  become 
rebellious,  irreclaimable  and  a  real  evil,  from 
which  his  creator  had  no  way  of  delivering  him- 
felf,  but  by  the  deftrudion  of  that  exillence, 
ix'hich  his  own  almighty  power  had  made.  It  it 
difficult  to  put  any  other  conftruQion  upon  anni- 
hilation, as  an  evil  that  is  to  follow  fm.  It  lookt 
like  difappointmcnt  in  a  plan  of  exiftence  and 
government,  and  fuch  a  kind  of  difappointmcnt 
as  infinite  wifdom  and  power  will  never  fufier. 
It  will  not  do  to  compare  this  to  the  cafe  of  eter- 
nal mifery.  In  that  cafe,  though  there  may  be  a 
difappointmcm  to  the  wilhes  oi  the  creature  him- 


the  Infiniie  Bene'volence  of  uod*  1-93 

{elf,  there  is  no  dlfappointment  to  God  ;  for  the 
^iftence  and  fm  of  the  creature,  by  a  difplay  of 
jrtioral  truth  and  its  contrary,  may  be  the  means 
cjf  increafinguniverfal  happinefs  which  was  God's 
Uiotive  in  creating,  though  it  be  not  the  means 
<5f  the  perfon's  own  happinefs.  It  is  difficult  to 
conceive  how  non-exiltence  (hould  difplay  exift-- 
ence  with  its  relations  and  duties.  Therefore  it 
ivS  fuppofed,  the  glory  of  God  cannot  be  advanced 
by  the  annihilation  of  a  fmner. 

3dly.  The  holy  fcripture,  in  many  places 
fpeaks  of  the  lafl  punifhment  of  fm,  as  defigned 
to  difplay  the  mighty  power  of  God.  Rom. 
ix.  22.  What  if  God ,  willing  to  Jkow  his  wrath ^ 
and  make  his  power  known^  endureth  with  much 
long  f^Jf^ring  the  vcjfds  of  wrath  fitted  to  dcfiruc" 
tion  ?  Is  annihilation  an  a6l  of  power  in  God,  or 
the  contrary  ?  I  think  not  an  acl  of  power,  but 
the  ceffation  of  all  power.  If  it  were  an  a£t  of 
powder  which  created,  and  the  continuance  of  ex- 
iftence  depends  on  the  continued  exercife  of  that 
power  ;  then,  the  difcontinuance  of  all  exer- 
cife of  pov/er,  would  refult  in  annihilation  ;  and 
there  feems  to  be  no  fitnefs  in  calling  this  the 
making  of  power  known. 

4thly.  The  few  who  plead  for  annihilation,  as 
the  final  punifliment  of  impenitent  fm,  are  pro- 
fefledly  of  opinion  that  eternal  mifery  is  incon-' 
fiftent  with  the  benevolence  of  God,  -  and  they 
choofe  this  as  an  alternative  more  confident  with 
infinite  Goodnefs.  But  it  is  not  feen,  how  any 
principles  can  be  afl'umed  to  make  annihilation, 
confident  with  infinite  benevolence  ;  which  will 
not  alfo  reconcile  eternal  mifery  with  the  l^jme 
benevolence.  Benevolence  is  a  love  of  happinefs, 
and  though  annihilation  doth  not  in  itfeif  imnly 
A  a 


194  Eternal  Mifery  reconcile  able  with 

any  pofitive  mifery ;  it  is  ftill  as  inconfiftent  with 
happincfs  as  politive  mii'ery  is. 

If  the  happinefs  of  every  individual,  be  the  ob- 
je6l  of  divine  benevolence  ;  then  annihilation  and 
eternal  mifery  are  both  againft  it.  If  the  gene- 
ral good  be  the  obje6l  of  divine  benevolence,  and 
annihilation  be  compatible  with  this ;  for  the 
fame  reafons,  eternal  mifery  may  be  compatible 
with  it  likewife  ;  becaufe  annihilation  is  as  really 
oppofite  to  individual  happinefs  as  eternal  mifery  is. 
So  that  thofc  who  rejeft  eternal  mifery,  and  fall 
in  with  the  idea  of  annihilation,  in  order  to  fave 
the  benevolence  or  goodnefs  of  God  from  dilhon- 
or,  feem  not  to  have  attained  their  end. 

Further,  it  is  conceived  that  annihilation  is 
lefs  confident  with  benevolence  than  continued 
mifery  is.  Their  beneficial  ufe,  in  the  hands  of 
infinite  wifdom  are  the  only  ground  on  which 
either  of  them  are  confident  with  benevolence  ; 
and  it  is  very  difficult  to  conceive,  how  fo  bene- 
ficial a  ufe  in  the  purpofes  of  a  holy  government, 
can  be  made  of  annihilation,  as  may  be  made  of 
continued  mifery. 

5th.  The  defcriptions  of  finners  punifliment, 
•which  are  found  in  God's  w^ord,  are  not  confid- 
ent with  annihilation.  They  are  to  arife  to  cv- 
crlading  fliame  ;  and  this  implies  everlading  con- 
fcioufnefs.  The  fmoke  oftheir  toiment  is  toaf- 
cend  up  forever  and  ever.  All  the  places  ia 
God's  word,  and  they  are  very  numerous,  which 
defcribe  puniflinient  to  be  eternal,  dire^lly  con- 
tradict the  idea  of  annihilation.  Eternal  fuftbr- 
ing  and  eternal  punifliment,  imply  eternal  and 
confcious  exidencc,  in  order  to  be  the  fubjeds  of 
that  fufFering.  Annihilation  prevents  an  eternal 
good,  but  it  is  not  eternal  fuflering ;  and  there 
is  no  grcate^r  propriety  in  faying  that  an  annihi- 
lated finner  is  punilhcd  or  fvitfcrs  eternally,  thsui 


ttje  mjintte  neneveience  oj  uoi>.  195 

dicre  W0uld  be  In  faying ;  that  all  thofe  pofliblc 
but  not  adual  beings,  which  men  fuppofe  they 
can  paint  in  imagination,  are  eternally  punifhed 
becaufe  they  never  received  an  exiftencc. 

In  the  next  place,  it  becomes  us  to  inquire 
whether  any  of  the  words,  which  are  ufed  to  def- 
cribe  future  puniihment,  do  naturally  convey  the 
idea  of  annihilation  or  extindion  of  being.  And 
I  think  it  is  not  bold  to  aflert,  that  not  one  of  them 
conveys  fuch  an  idea  either  naturally  or  even  in 
their  mofl  figurative  ufe.  The  words  mod  fa- 
vourable to  fuch  a  fuppofition,  are  perhaps  the 
following.  Deaths  perijhy  confume^  dcj'royed^  endy 
burnt  upy  i^c.  Neither  of  thefe  words,  naturally 
mean  any  thing  more  than  a  change  in  the  man- 
ner of  exifting,  and  that  the  change  is  for  the 
worfe.  When  we  fay  a  man  is  dead,  no  mortal 
underftands  by  this  that  the  man  is  annihilated  ; 
but  only  that  his  manner  of  exifting  is  changed. 
There  is  no  other  reafon  to  fuppofe  that  the  fec- 
ond  death  means  annihilation,  than  that  the  firft 
doth,  efpecially  when  we  are  told  that  the  fecond 
death,  is  being  caft  into  the  lake  of  fire  and  brim- 
ftone.  Or  if  we  fay  that  a  man  hath  perifiied  ; 
or  is  confumed  5  or  deflroyed  ;  or  come  to  his 
end  ;  or  burnt  up  \  no  man  by  thefe  underftands 
annihilation.  This  (hows  that  the  natural  mean- 
ing of  the  words  implies  only  a  change  in  the 
manner  of  exifling  and  not  extinguifhment  of  be- 
ing. The  figurative  ufe  of  thefe  words  certainly 
doth  not  countenance  the  idea  of  annihilation. 
In  the  figurative  didion,  we  fay  that  a  man  hath 
fuffered  deftrudion,  and  there  is  an  end  to 
him  ;  when  all  his  profpe^ls,  and  hopes  of  what 
the  worldcall  happinefsand  greatnefs  are  cut  off. 
None  of  the  words  or  defcriptions  ufed  in  the 
fcriptures  of  God,  either  naturally  or  figuratively 
mean  an  extinction  of  being  j  and  as  words  are 


1 96         Eternal  Mifery  rfccncileablc  wiib 

lindcrftood  by  mankind,  there  Is  not  a  fmgle  hint 
of  luch  an  event  through  the  whole  Bible.  If  k 
fee  faid,  that  the  meaning  of  fuch  words  when 
'*  applied  to  matter,  only  means  a  change  irKhe 
manner  of  exifting  ;  but  applied  to  mind  mult 
intend  deiliu6lion  of  cxiftence.  On  this  I  would 
obferve — that  all  words  in  their  original  ufejWere 
applied  to  fenfible  and  material  objects  and  they 
are  borrov/td  in  defcribing  moral  and  intelledual 
fubjeds  ;  but  though  borrowed,  we  have  no  right 
to  ufe  them  in  a  borrowed  orditl'erent  fcnfe  from 
their  original  fenfe,  except  on  tl^e  direct  authori- 
ty of  revelation,  or  fiom  the  necefl'aiy  nature  of 
the  fubject.  And  in  the  prefent  cafe,  it  is  prefn- 
tncd  there  is  no  authority  in  revelation  more  di- 
reft  than  the  words  we  are  confidering  ;  alfo  that 
there  is  nothing  difcoverableby  hitman  knowledge, 
cipher  in  the  n:iture  of  God  or  of  a  fmful  mind 
that  neceihtates  annihilation. 

6r!]ly.  There  is  nothing  in  the  analogy  of  na- 
ture fo  far  as  we  can  at  prefent  examine  it,  which 
intimates  annihilatic^n  ;  or  that  any  exKlence  ei- 
iher  material  or  intelleclual  will  be  extinguifhed. 
1'here  is  a  general  uniformity  in  the  works  of 
God,  which  wc  call  the  analoi^v  of  nature.  This 
is  dcfigned  for  the  direction  of  creatures  in  truth, 
duty,  and  their  cxpeclations  of  futurity.  On  ex- 
amination, we  find  that  the  truths  of  revelation 
are  confirmed  by  the  an:ilogy  of  nature,  as  might 
be  illuftrated  in  inni'.merablo  inftances,  efpecially 
in  thofe  that  relate  to  a  reward  confilling  in  hap- 
pinefs  or  mifery.  h\  all  nature  we  fee  noth- 
ing that  aj^pear?  like  annihilation.  Subftances 
change  their  qualities  ;  their  manner  of  exilHng  ; 
their  capacity  of  being  aded  upon  ;  their  place ; 
and  they  put  on  dillcrent  appearances  ;  but  they 
do  not  loofe  their  being.  There  is  nothing,  ei- 
ther in  nature  or  revelation  that  countenances  the 


i.hc  injimte  ncnevQicnce  oj  ugd.  197 

notion  of  annihilation  ;  and  it  appears  to  thofe 
who  have  rnoil  thi:rough*y  examined  the  fub- 
jed,  like  the  fancy  of  a  miiid,  v.hich  is  ready  to 
fubordinate  the  tounfels  of  infinite  wifdom  to  its 
own  weak  iu\ention  ;  or  of  one  who  loves  fin, 
and  with  trembling  guilt  wiflies  to  retire  into  the 
fh'ade  of  non-exiilence  to  efcape  its  confequences. 

7thly.  It  is  apprehended,  that  thofe  who  have 
embraced  the  opinion  of  annihilation  as  the  final 
puiiifhmcnt  of  impenitent  fmners,  have  been  led 
to  ir,  from  an  appreh  nfion  that  the  exillence  of 
fin  and  finners,  is  n  misiortune  to  the  divine  gov- 
ernment ;  and  that  Gld  effeems  them,  as  men 
do  thofe  natural  or  iroral  evils,  from  which  they 
wifh  to  be  entirely  delivered  ;  but  it  fhould  be  ccn- 
fidered  that  Lotting  can  in  this  fenfe  be  an  evil  to 
OoD.  There  is  no  were  fin,  nor  any  greater 
number  of  fmncrs  than  he  oiiginally  intended  to 
admit  into  that  fcheme  of  exillence  and  govern- 
ment, which  his  wifdom  mofl  approved.  The 
introdudlion  of  fm,  though  hn  be  dett liable  in 
itfelf,  is  no  blemifh  to  the  divine  plan  ;  no  misfor- 
tune to  the  divine  government.  .  If  God  were  to 
concert  his  own  plan  again,  he  would  c-rder  it  as 
it  hath  been  from  eternity,  and  would  admit  the 
fame  quantity  otfm,  and  the  famenumber  of  Tin- 
ners as  have  exiffed.  To  fuppofe  otherwife, 
would  be  to  fuppofe  that  infinite  wifdom  had  not 
donebeft,  or  was  difappointed. 

God  views  fin  with  abhorrence,  becaufe  it  is 
in  its  nature  wrong,  and  in  its  genuine  confe- 
quences mifchievous  ;  but  he  doth  not  like  his 
own  plan  the  lefs  becaufe  fin  is  in  it.  And 
though  his  whole  nature  bcoppofed  to  the  nature 
of  fin,  he  knows  how  to  promote  by  it  that  in  which 
his  nature  delights.  Inattention  to  this  truth^ 
hath  made  fome  fuppofe,  that  God  views  fin  and 
finners  in  the  fame   manner  that  men  view  tho 


T9S         tUrnal  Mtjery  reconctleable  with 

natural  evils  from  which  they  wifh  to  be  wholly 
exempted,  and  as  a  misfortune  to  his  govern- 
ment, from  which  he  wilhes  to  be  delivered.  They 
hence  lead  ihemfclves  to  think,  that  after  he  hath 
a  long  time  unavailingly  tried  to  reclaim  the 
wicked  and  doth  notfmd  the  effect  produced;  that 
either  in  defpair  or  the  rafhnefs  of  angry  im- 
patience, he  dedroys  their exillence.  Such  appre- 
henfions  of  God  and  his  government  are  as  dif- 
honorable  to  a  being  of  infinite  power,  wifdom 
and  goodnefs  ;  as  the  event  is  improbable.  Let 
fmners  therefore  repent,  or  expert  to  meet  fuch 
eternal  mifery,  as  omnipotence  can  inflidl. 

Sec.  20.  I  HAVE  repeatedly  expreffed  an  opin- 
ion, that  the  great  and  folemn  fubjedl  we  have 
been  confidering,  mud  be  ultimately  determined 
by  the  teflimony  of  divine  revelation.  In  the 
firft  part  of  this  work,  I  have  endeavored  to  lay 
fome  part  of  that  evidence  in  a  collected  view  be- 
fore my  reader.  And  though  fome  reafoning  hath 
been  ufed  to  reconcile  future  and  eternal  mifery 
with  the  infinite  benevolence  of  God,  I  defire  to 
be  fenfible  that  his  word  is  the  fupreme  light  by 
which  human  judgment  is  to  be  guided  ;  and  that 
what  God  faith  to  be  juft  and  confident  with  his 
infinite  goodnefs,  cannot  be  contrary  to  it  ;  even 
though  men  are  unable  to  comprehend  their  con- 
fiflency.  I  have  hitherto  fuppofed  that  thofe 
whofe  fentiments  1  oppofe  believe  the  fcriptures 
to  be  the  word  of  God  ;  but  there  arc  fome  who 
call  themfclves  univerfalifls  (with  what  fairnefs 
they  do  it,  is  not  for  me  to  determine)  who  either 
totally  deny  the  fcriptures,  or  difcard  fuch  parts 
of  them  as  are  not  agreeable  to  their  own  notion. 

SucM  I  now  addrcfs,  and  requcfl:  to  know  of 
them,  on  what  evidence  they  can  build  a  belief, 
that  either  all  or  any  part  of  men  will  ever  be 
pcrfeftly  happy.     Yqu  fpcak  in  (Irong  terms  tliat 


the  Infiniie  Benevolence  of  Gob.  199 

all  will  be  happy  ;  but  how  do  you  know  it  ?  Or 
what  evidence  can  you  adduce  to  render  the  event 
in  any  degree  probable  ?  By  rejecting  the  fcrip- 
tures,  you  have  deprived  yourfelves  of  all  evi- 
dence immediately  from  God  himfelf.  You  are 
left  to  the  dim  guidance  of  reafon  and  experi- 
ence.  I  will  not  tell  you  how  weak  your  reafon  is, 
as  I  fuppofe  it  to  be  equal  to  the  reafon  of  any  other 
men,  and  in  the  prefent  inftance,  will  allow  it  to 
be  the  greatefl  among  mortals.  Yet  what  is  your 
teafon,  with  all  the  accutenefs  that  is  allowed  to 
it?  Is  it  an  intuitive  view  of  futurity?  Not  this 
certainly  j  for  daily  events  fliow  that  futurity  is 
as  much  hidden  from  you  as  from  others.  Is 
your  reafon  a  faculty  or  power  of  looking  imme- 
diately on  the  nature  and  counfels  of  God,  with- 
out the  inftrumentality  of  means  ?  I  think  this 
will  not  be  pretended.  I  will  tell  you  what  your 
reafon  is,  and  how  far  it  will  go  in  determining 
this  point.  Your  reafon  is  the  power  of  judging, 
from  evidence  prefented  before  the  mind,  of  the 
probability  or  improbability  of  certain  fuppofed 
fads  that  are  prefent  or  future,  and  of  the  truth 
or  falfehood  of  certain  propofitions.  The  fad 
fought  for  is  this ;  will  any  or  all  men  ever  be 
perfedly  happy  ?  The  only  evidence  from  which 
you  can  pofTibly  judge,  is  pail  experience  in  na- 
ture, for  you  have  no  revelation  to  guide  you. 
Your  only  evidence  of  duration  or  exiftence  to 
come,  is  taken  from  duration  or  exiftence  paft. 
Your  only  evidence  what  kind  of  a  God  the  Lord  is 
and  what  he  will  do  in  time  to  come,  mufi  be  taken 
from  what  he  hath  done  in  time  paft,  and  the  ex- 
perience you  have  had  of  him  in  the  works  of 
nature  and  providence.  Have  you  ever  feen  per- 
fect happinefs,  or  fuch  as  is  commonly  defcribed 
by  the  name  of  heavenly  ?  Is  there  reafon  to 
fuppofe,  that  any  man  among  all  who  have  lived 
before  us  attained  it  i  Doth  there  not  appear  to 


2  CO         Eternal  M if  cry  rcconcUcabk  zvlih 

be  in  n::  :  _,  Tar  as  you  can  examine  it,  a  to.un- 
datlon  'laid  for  pain,  difTolutiun,  furrow,  difap- 
polii^mcnt,  grief,  the  vexation  ol  *pafiioi  s,  and  ihe 
tiuuu^L'ice  of.oppofuig  parties  and  op^jofing  in- 
terells?  Doth  not  natural  good  draw  natural  evil 
alter  it  ?  Is  there  not  in  the  nature  oi  thing?,  ac- 
cording to  all  you  have  fcen  and  experienced,  a$ 
niueh  a  time  to  decieafe,  to  wctp  and  to  die  ;  a? 
there  is  to  increalc,  to  laugh  and  to  be  born  ? 
Say  not  that  this  is  nature's  childhood,  and  that 
foinething  better  may  be  expeded  from  her  here-* 
after  ;  for  if  laid  thou  knowell  it  no',  and  anoth- 
er with  equal  affurance,  may  fay  it  is  her  old  age, 
and  f unething  worfe  may  be  exptded.  Or  if 
you  tell  nic,  that  God  is  good  ;  this  I  will  not 
deny  ;  1  \^ill  allow  him  to  bejuft  as  good  as  thefe 
things  indicate,  and  no  better  ;  for  this  is  all  th« 
evidence  which  you  have,  without  a  revelaiion, 
that  he  is  good  *,  if  a  good  bein--  haih  dealt  thu8 
for  fix  tlioufand  years,  why  not  the  fame  for- 
ever ? 

\VHr,N  you  difmifsyour  friend  on  a  journey, 
it  may  be  to  meet  all  the  e\iU. that  he  c:m  endure 
3n  this  manner  if  cxirLing  ;  and  when  you  difmifs 
him  in  death,  it  may  be  to  meet  all  i^e  plagues  of 
another  manner  of  exifting.  Reafon,  judging 
from  expevienee,  indeed  of  proir.inng  a  heaven  or 
ilale  of  pcrfecl:  haj  plnefs  to  all  men  ;  cannot 
promife  or  even  give  probable  encouragement, 
that  any  one  creature  will  ever  cu  iie  to  fuch  a 
flate.  And  reafon  is  not  to  be  faulted,  for  it 
judges  the  bed  it  can  from  the  evidence  prelented 
before  it.  liow  many  come  inio  a  bitter  exifU 
cncc  in  this  world  ;  live  groani«^g  ;  and  die  in 
torment.  Mow  many  are  there,  whofe  whole 
lives  are  filled  with  fcrrt  w  ;  and  why  may  it  not 
be  thus  with  the  exigence  to  come?  Lei  thofc 
who  deny  divine  revelation,  beware  how  tliey  teU 


the  Infinite  Benevolence  of  God.  aoi 

of  a  goodnefs  in  God,  which  will  bring  all  men  to 
perfeft  happinefs ;  for  the  evidence  from  experi- 
ence in  nature,  by  which  only  they  can  tell  what 
kind  of  a  being  God  is,  directly  contradi^s  it. 
The  beft  that  we  can  exped  by  this  information, 
IS  that  there  will  be  an  eternal  mixture  of  pleafure 
and  of  pain :  and  a  reward  of  enjoyments  and 
curfes,  on  which  the  mind  of  man  after  it  hath  ex- 
perienced them,  even  in  their  beft  ftatc,  writes 
the  motto  vanity  of  vanities  all  is  vanity. 

If  to  this  it  be  objeded,  there  is  a  general  per- 
fuafion  in  the  minds  of  men,  of  a  benevolent  good- 
nefs in  God,  which  will  make  fome,  if  not  all 
creatures  perfedly  happy ;  I  allow  that  there  is 
fuch  a  perfuafion,  but  it  came  from  revelation 
and  not  from  experience  in  nature,  by  which  a-* 
lone  the  rejedor  of  revelation  muft  learn  the 
charader  of  nature's  God.  If  there  had  been  no 
revelation,  there  would  have  been  no  fuch  opin- 
ion. If  it  comes  from  revelation,  then  let  this 
revelation  decide  the  point ;  whether  only  a  part 
or  all  men  are  to  be  faved,  and  the  way  m  which 
falvation  is  to  be  obtained.  The  point  is  deter- 
mined in  the  holy  fcriptures.  The  door  is  fet  as 
wide  open  as  it  ought  to  be,  by  a  promife  to  all 
who  repent,  believe  in  the  fon  of  God,  and  live  in 
holy  obedience  to  the  divine  law. 
B  b 


■00 


PART    III. 


^  T  NOW  come  to  the  third  part 

SECTION.  i.|^  of  this  work,  containing  fome 
ftri6liires  on  a  late  publication,  entitled  "  Calvin- 
*'  ifm  improved,  or  the  gofpel  illuftrated  as  a  fyf- 
**  tern  of  real  grace  ilTuing  in  the  falvation  of  all 
«  men/* 

This  publication  is  announced  to  the  public,  as 
a  pofthumous  work  of  the  late  Rev.  Joseph  Hun- 
tington, D.  D. 

It  is  always  unfortunate,  when  pofthumous  pub- 
lications difcufs  thofe  fubjeds,  which  it  is  known 
will  become  matter  of  public  controverfy.  It  muft 
be  expeded  that  fome  perfon  will  attempt  a  refu- 
tation of  tenets  which  he  fuppofes  dangerous  to 
the  prefent  and  future  interefts  of  men.  In  moft 
fuch  cafes,  there  are  furviving  friends  who  have 
a  tender  feeling  for  the  reputation  of  their  deceaf- 
ed.  To  condud  a  controverfial  difcullion  with 
candor  is  very  difficult,  and  perhaps  was  never 
perfedly  done.  In  the  prefent  inftance,  fome  of 
the  friends  and  connexions  of  the  deceafed  have 
committed  his  fentiments  to  the  public ;  and  they 
could  not  but  know  them  fo  contrary  to  the  an- 
cient orthodoxy  of  this  country,  that  a  fevere 
fcrutiny  would  be  excited.  They  alfo  knew  that 
their  friend  could  fpeak  no  more  in  this  world  to 
vindicate  his  own  opinions.  The  writer  though 
a  junior  in  years,  and  much  inferior  to  Dr.  Hun- 
tington, was  fuffered  to  number  himfelf  among 
his  friends  and  acquaintance,  and  feels  no  difpofi- 
tion  to  injure  his  reputation.  A  refutation  of  his 
fcntiments,  and  not  a  defamation  of  the  man  is 


204  Eternal  M'tfery  reconcile  able  with 

the  objeft  of  the  following  remarks.  Juftlce  to 
the  truth  will  be  attempted,  and  it  is  hoped  with- 
out the  appearance  of  party  fpirit,  or  perfonal  ill- 
will. 

Dr.  II.  has  chofen  the  name  limitarian,  tode- 
fignate  ihofe  Nvho  believe  that  a  part  of  men  will 
not  be  faved.  I  have  no  objedion  againfl  any 
name,  if  all  who  ufe  it  will  carefully  attend  to  the 
fenfe  in  w  hich  it  ought  to  be  underftood.  If  by 
limitarian  be  only  meant,  one  who  believes  that 
fome  m.en  will  fail  of  falvation,  I  have  no  objedion 
to  it.  But  in  the  Doctor's  book,  there  are  fun- 
dry  paflages  which  infinuate  ;  that  thcfe  who 
think  different  from  him,  limit  or  fet  bounds  to 
the  infinite  goodnefs  of  God.  Such  infinuations 
arc  totally  contrary  to  fact:.  It  is  the  infinite 
goodnefs  of  God,  and  not  the  limitation  of  his 
goodnefs,  which  will  incline  him  to  adminifter 
eternal  punifhment.  The  mod  perfed  and  eter- 
nal happinefs  of  the  univerfe,  is  his  motive  for 
admitting  partial  evil.  It  has  been  neceffary  in 
the  periods  pad,  and  nothing  appears  but  it  may 
be  nf  ceflary  in  all  duration  to  come.  If  it  be  a 
fact,  that  there  is  more  bleflednefs  in  the  univerfe 
■vvith  fome  evil,  than  could  have  been  without  it ; 
then  it  is  God's  infinite  goodnefs  and  not  a  limi- 
tation of  his  goodnefs,  which  ordains  eternal  pun- 
ifhment.  The  mifery  of  fome  individuals  who 
deferve  fuch  an  end,  is  no  evidence  againfl  divine 
love  ;  for  his  primary  motive  in  governing,  i$ 
not  individual  but  general  good.  All  argument! 
on  this  fubjed,  which  fland  on  the  ground  of  in- 
dividual creature  happinefs,  are  felfifh  and  unho- 
ly. Dr.  H.  in  various  parts  of  his  book  expa- 
tiates much  on  the  infinite  mercy  of  God  in  the 
gofpel,  and  feems  to  conceive  fuch  dcfcription$  to 
be  arguments  in  favor  of  Univerfalifm  ;  and  that 
his  fchemc  reprcfents  God  more  good,  than  what 


ihe  Infinlie  Benevolence  of  God.  205 

kas  been  the  common  opinion  of  the  chriftian 
church.  But  all  this  is  quite  away  from  the  fub- 
je£t.  God's  goodnefs  and  mercy  may  be  infinite, 
and  the  univerie  the  moll  bleffed,  and  flill  indi- 
viduals may  be  unhappy. 

Dr.  H.  as  is  right,  profeffes  to  take  revela- 
tion for  his  principal  guide  in  this  fubjed  ;  but 
lie  has  fome  recourfe  to  human  reafoning,  and  fo 
far  as  he  relts  his  opinion  on  this,  he  ought  not  to 
have  fuppofed  it  fufficient  to  fpeak  difFufely  on 
the  mercy  and  goodnefs  of  God,  but  to  have 
proved  that  the  eternal  mifery  of  an  individual  is 
inconfiftent  with  his  goodnefs  ;  and  I  do  not  recoi- 
led through  his  whole  book  a  fingle  argument 
to  prove  that  the  eiernal  mifery  of  individuals,  is 
inconfiflent  with  ihe  greateft  bleifednefs  of  the 
univerfe  colledively. 

To  (tiow  my  own  opinion  of  the  plenitude  of 
divine  goodnefs,  I  will  exprefs  the  following  fen- 
timent,  That  the  univerfe  will  not  only  in  the  end 
contain  the  greateft  poffible  quantity  of  happinefs ; 
but  in  every  period  of  its  duration  this  hath  been, 
and  will  be  the  cafe.  If  this  world  of  creatures, 
confidered  feparately  for  the  time  they  have  ex- 
ifted  might  have  been  happier ;  this  is  no  evi- 
dence that  the  univerfe  could  have  been.  We 
do  not  underftand  the  connedions  between  the 
parts  of  an  immenfe  whole.  I  do  not  know, 
that  we  have  any  right  to  fuppofe,  infinite  wifdom 
muft  diminilh  the  quantity  of  happinefs  in  the  be* 
ginning  to  make  it  the  greateft  in  the  end.  If  this 
conjedure  be  true,  and  I  think  no  man  can 
difprove  it ;  I  alfo  think  it  exalts  the  divine 
character ;  it  will  then  follow,  that  eternal  mife* 
ry  is  as  reconcileable  with  infinite  goodnefs,  and  as 
probable  on  rational  grounds,  as  the  prefent  raife- 
ry  is  which  we  all  feel.  If  we  were  filled  with  that 
benevolence  which  fubordinates  private  to  public 


2o6        Etenial  Ml/cry  rHOf^ctJeabk  with 

interefl,  it  would  give  us  anew  view  of  many  di- 
vine truths,  with  which  men  have  quarreled 
from  the  beginning. 

Spc.  2.  It  will  appear  to  thofe  who  have  read 
the  Dodor's  piece,  that  he  was  in  the  fulled  fenfc 
a  univcrfalift,  and  this  was  his  favorite  doctrine  ; 
at  the  fame  time,  fome  fundamental  doQrines  of 
truth  and  the  exprefs  declarations  of  fcripture 
liruck  his  n\ind  fo  forcibly,  that  he  could  not  give 
them  up  even  to  carry  a  favorite  point. 

I  WILL  make  a  quotation  of  feveral  pafTages  from 
his  book.*  Page  144.  "  The  doclrine  of  the 
"  total  depravity  of  human  nature,  is  fo  plain  a 
*'  dodrine,  thatjwe  cannot  deny  it  without  rejedt- 
*'  ing  the  whole  authority  of  divine  revelation." 
*'  Every  power,  every  faculty  of  the  foul  was  left 
*'  without  any  degree  of  moral  good  :  all  dread- 
^'  fully  polluted,'*  "  every  imagination  of  the 
*'  thought  of  man's  heart  was  evil  only  and  that 
*'  continually."  The  depravity  was  total,  and 
''  there  was  nothing  left  in  the  foul  of  man,  of  a 
"  moral  kind,  but  enmity  againfl  God. 

The  dodlrine  of  depravity,  confilling  in  enmi- 
ty  or  an  alienation  of  the  afTeclicns  from  the  mor- 
al charaQer  of  God  and  from  all  holinefs,  is  de- 
nied by  many,  who  call  themfelves  univerfalifts, 
and  they  build  on  this  ground. 

The  lafl  quotation  gives  the  Doctor's  idea  of 
human  depravity,  as  confiding  in  enmity  or  an 
alienation  of  men's  aifedions  from  truth  and  in- 
finite holinefs. The  next  will  give  his  notion 

of  the  deferts  of  fuch  a  character.     Page  46. 

*'  To  argue  as  fome  do  that  it  is  not  juft  for  God 
"  to  puniih  us  eternally  for  tranhent  fms  in  this 
*'  world,  is  the  pertedion  of  abfurdiiy,  and  arifes 

•  As  there  may  be  fiiturc  editions  of  Dr.  H*s  piece,  I  ought  t« 
give  notice-  that  r.»y  references  aic  to  the  firft  edition,  printed 
at  New-London  by  i>AMVEL  Green,  1796. 


cc 


the  Infinite  Benevolence  ofGottl  toy 

<*  from  a  total  ignorance  of  God  and  ourfelves 
<*  in  the  true  charader  and  relation  of  each'' — 
page  45  "  endlefs  duration  of  torment  appears 
*'  obvioufly  juft  :  no  more  than  we  deferve,  and 
"  not  in  the  leaft  cruel  for  God  to  inflid:.    Should 

we,  in  fad ^  fall  ijnder  it,  every  mouth  would 

be  flopped,  and  every  foul  would  be  convinced 
"  of  fuch  guilt  before  God,  as  to  render  this 
**  punifhment  equal  in  reafon  and  juftice." 

There  cannot  be-  more  exprefs  conceflions 
than  the  above,  that  men  deferVe  endlefs  punifh- 
ment— that  it  would  be  jufl  and  reafonable  in 
God  to  inflid  it ;  and  if  it  would  be  according  to 
juftice  and  reafon  for  God  thus  to  do,  as  the 
Dodor  fays  it  would,  may  we  not  infer  that  his 
charader  will  be  glorious  in  doing  it  ?  Are  not 
all  his  perfedions  agreeable  to  .reafon  and 
juftice  ?  And  is  not  that  which  is  agreeable  to 
reafon  and  juftice  agreeable  alfo  to  his  perfec- 
tions ?  Why  then  does  the  Doctor,  very  often 
infinuate,  that  our  notions  are  unworthy  of 
God,  when  we  think  nothing  of  him,  or  his  gov- 
ernment, but  what  he  himfelf  allows  to  be  accor- 
ding to  reafon  and  juftice. 

The  infinite  evil  of  fin  is  another  point,  on 
which  I  will  recite  his  opinion.  Page  45.  "  If 
*^  our  obligations  to  obedience  are  not  infinite  ; 
*'  God  is  not  a  being  of  infinite  perfection  and 
*'  worthinefs.  To  affert  which  is  equal  to  athe- 
^^  ifm ;  for  if  there  is  not  fuch  a  God  there  is 
*'  none.  Our  fin  can  be  an  infinite  evil  only  in 
*'  one  fenfe,  as  oppofed  to  a  being  of  infinite 
*^  perfedion"  "  Our  punifhment  can  be  infi- 
*^  nite  only  in  one  fenfe,  viz.  endlefs  duration ; 
*^  for  finite  natures  are  not  capable  of  infinite  pain 
'*  in  any  given  time.     Thus,  endlefs  duration  of 

torment  appears  obvioufly  juft  j  no  more  thaa 


<€ 


flo8         Eternal  Mifery  reconcllealle  with 

*'  we  deferve  and  not  in  the  leaft  cruel  for  Go* 
*'  to  inflict/* The  Dodor  has  here  conce- 
ded the  infinite  evil  of  Tin,  and  the  juflice  of  eter- 
nal punifhment  in  the  very  fenfc  which  thofe  who 
believe  future  mifery  mean  to  ellablifh.  This  con- 
ceflion  overturns  mod  of  the  arguments  on  which 
many  other  univerfaUfls  depend. 

It  is  hoped  that  thofe  gentlemen,  who  have 
endeavored  to  criticife  mifery  out  of  the  univerfe, 
and  furniflied  the  world  with  many  grammatical 
remarks  on  the  original  words,  tranllated,  forev- 
er, eternal,  evcrlafting,  &c.  will  be  convinced  by 
what  Dr.  H.  fays  in  pages  46,  47,  and  48,  of  his 
book.  "  Now  does  the  Bible  plainly  fay  that  fm- 
*'  ners  of  mankind  fhall  be  damned  to  intermi- 
•'  nable  punifhment  ?  It  certainly  does  as  plainly 
**  as  language  can  exprefs,  or  any  man,  or  evea 
*'  God  himfelf  can  fpcak.  It  is  quite  flrange  to 
*'  me,  that  ibme  who  believe  that  all  mankind 
**  fhall  be  faved, trifle  as  they  do  with  a  few  words, 
•'  and  mofl  of  all  with  the  original  word  and  its 
♦'  derivatives  tranllated  forever.'*— — "  ^^^Y 
"  therefore,  who  would  deny  that  the  endlefe 
•'  damnation  of  fmncrs  is  fully  aflerted  in  the 
"  word  of  God  are  unfair  in  their  reafonings  and 
*'  criticifms.*' 

But  though  Dr.  H.  allows  that  the  Bible  de- 
clares the  interminable  damnation  of  fmners,  at 
plainly  as  language  can  expr<jfs,  or  any  man  or 
even  God  himfelf  can  fpeak  ;  he  flill  profefTes  to 
believe,  that  all  men  will  be  forever  happy  ; 
Now  to  have  this  a  rational  belief,  it  mull  be  built 
on  evidence  greater  than  words  can  exprefs,  or 
than  any  man  or  even  God  can  fpeak  ;  becaufc 
the  counter-evrdcnre  that  the  mifery  of  finnerf 
will  not  terminate,  is  as  great  as  words  can  ex- 
prefs or  God  can  fpeak.  If  therefore  there  be 
aot  greater  evidence  of  Univerfal  Salvation,  than 


the  Inpiiie  Benevolence  of  God,  ao^ 

God  can  fpeak,  it  does  not  feem  that  the  doctrine 
is  yet  eftablifhed.  How  this  greater  evidence  ap- 
pears, is  among  thofe  dark  things  which  men  in 
gfeneral  do  not  comprehend. 

Further,  Dr.  H.  allows  through  his  whole 
book,  that  fmners  deferve  eternal  mifery — that 
God  was  under  no  obligation  to  find  a  redeemer, 
and  that  if  he  had  not  found  one,  men  muft  havd 

been  itiiferable  forever. Let  us  make  the  fu^- 

pofition  that  a  Saviour  had  not  been  provided, 
and  then  according  to  the  Dodor*s  idea  all 
would  have  been  miferable.  But  how  could  GoD 
have  aflured  them  of  it,  more  plainly  than  he  no^ 
has  aflured  us,  that  fome  will  be  miferable  though 
there  be  a  Saviour.  God  hath  now  told  us,  faith 
Dr.  H.  as  plain  as  he  can  fpeak  and  as  words  can! 
exprefs ;  and  if  there  had  been  no  Saviour  could 
he  have  told  it  more  plainly  ?  If  we  ought  not  to 
believe  this  plain  fpeaking,  neither  ought  mea 
without  a  Saviour  to  have  believed  it.—- — ^Suppofci 
God  had  gone  further,  and  placed  the  firft  fin- 
ners  under  the  pains  of  damnation  ;  neither  would 
this  be  any  evidence  of  interminable  mifery  ac- 
cording to  the  Dolor's  fcheme ;  for  he  reprefents 
all  as  being  now  in  a  flate  of  damnation  and  fuf* 

fering  its  pains. If  neither  fufFering  the  pains 

of  damnation  nor  God's  aflurance  as  plain  as  he 
can  fpeak,  are  fufEcient  evidence  againfl:  the  ger- 
mination of  mifery  ;  it  does  not  appear  that  any 
evidence  of  this  awful  fadl,  could  have  been  given 
even  if  a  Saviour  had  not  been  provided.  Many 
other  difficulties  attending  his  fcheme  of  evidence 
and  belief  will  appear  in  the  courfe  of  examina- 
tion,  all  of  them  tending  to  infidelity. 
'  Sec,  3.  The  bed  view  which  I  am  able  to  ob- 
tain of  what  Dr.  H.  calls  his  capital  argument  is 
yti  the  following  paflages,  fimilar  to  which  many 
C  c 


aio         Eternal  Miftty  reconcileable  wilb 

others  are  feat tered    through    his  work.     Page3 
27,  28.  "  It  will  abundantly  appear  in  the  fequcl, 
*'  that  we    mud  keep   our  ear  open  to  the  voice 
•'  of  pure  jurtice  to   man    as  he   deferves  out  of 
*'  Christ;  alfo  to   the  voice  announcing  what 
•'  fhall  in  very  deed,  through  infinite  grace,  take 
*'  place  with    refpe£l  toman    in   Christ:  or  it 
*'  will  be  wholly  in  vain,  for  all  the  wit,  and  art  in 
"  the  world,  to  make  any  thing  better  of  the  holy 
"  fcriptures  than    a  long,  folemn  feries    of  the 
*'  moli    palpable     contradiclions."      Page     32^ 
*'   God  difplayed  in  an  abfolute  charadler  without 
**  any  intimation  of  a  mediator,  this  is  moral  law 
*'  and  all  glorious.     God   difplayed  to    man  in 
**  a  mediator  ;  this  is  gofpel,    pure  gofpel   and 
*'  exceedeth  in  glory."     "  We  find  the  law  and 
"  gofpel  difplayed  fide  by  fide  through  the  whole. 
"  The  law  every  where  founds  with  awful  terror 
*'  in  accents  of  pure  jufiice,  towards  man,  without 
*'  a  Saviour.    1  he  gofpel  is  all  mere  news,  good 
*'  news,    glad     tidings     through    a  mediator.'* 
"  The  moral  law  every  where  fpeaks   to  man  in 
*'  his  own  perfonal  charader  ;  the  gofpel  in  that 
*'  of  the  Mefliah.     The  law  tells  what  man  de- 
"  fervcs  in  his  own  perfonal  character  ;  the  gof- 
"  pel  what  the  fon  of  man,  the  fon  of  God  dc- 
"  ferves."     "  The  divine  law  enjoining  perfe^ 
"  obedience,  on    pain    of   cndlefs    mifery,   runs 
"  through  the  whole   of  divine  revelation  from 
'*  beginning  to  end  ;  and  fo  does  the  gofpel,  cx- 
"  hibiting  a  falvation  fully  tantamount."  Page  34. 
*'  The  gofpel  is  aH  mere  news  and  good  news." 
"  Tiie gofpel  is  pure  tidings,  and  more  it  is  good 
"  tidings.       Whatever  is  law  in   any  part  of  the 
^'  facred  writ  is  founded  on  the  nature  and  char- 
^•^  ader  of  God,  adapted  to  man's  nature,  and  his 
"  relation  to  God.   Whatever  is  gofpel  in  any  part 
of  the  bible  is  founded  wholly  on  J£sus  Christ 


(( 


the  Infinite  Benevvknce  of  God.  211 

*«  his  charader  and  offices.'*  Page  35.  "  The 
*«  law  fpeaks  in  righteoufnefs ;  every  where  de- 
**  nounces  what  is  juft  and  equal  towards  man. 
*'  It  thunders  aloud  the  true  defert  of  man.  But 
**  it  fpeaks  not  what  ihall  in  fad  take  place  on 
**  man,  and  his  furety  both  ;  or  on  man  at  all 
**  in  feith  and  union  with  Christ,  or  any  other- 
**  wife  than  in  his  furety."  Page  42.  "  The  gof- 
*'  pel  on  whatever  page  offacred  writ  it  is  found 
"  either  in  the  Old  Teftament  or  New — knows 
**  nothing  at  all  of  mifery  or  torment  or  the  pun- 
*'  ifhment  of  any  creature  under  heaven,  Ifhould 
*'  have  faid  mere  creature.  Page  43.  "  The 
*'  voice  of  the  whole  law  and  the  voice  of  the  gof- 
*'  pel  are  exceedingly  diftindl  and  diametrically 
**  oppofite.  The  law  demands  perfection  ; 
**  curfes  for  want  of  it ;  and  cries  vengeance. 
**  The  gofpel  points  out  perfedion,  highly  ap- 
"  proves  of  it  and  the  imputation  of  it  ;  and  pro- 
**  claims  falvation.  The  law  fays  do  well  and 
"  thou  flialt  live.  The  gofpel  fays  thou  fhalt  live 
"  becaufe  Christ  lives  and  fhalt  do  well.  The 
**  moral  law  is  no  news  at  all,  it  is  what  our  rea- 
"  fon  dictates  and  approves.  The  gofpel  is  all 
"  news,  it  is  all  good  news,  and  there  is  not  one 
"  word  of  bad  news  in  it.  Page  191.  "I  read- 
**  ily  grant,  if  this  diflindion  which  I  would  ev- 
''  ery  where  keep  in  view  between  the  voice  of 
"  juftice  and  that  of  mercy,  the  difplay  of  law 
**  and  that  of  gofpel,  running  through  the  whole 
"  word  of  God,  is  without  foundation,  my  whole 
^  argument  falls  to  the  ground."  This  laft  quo- 
tation is  from  the  latter  part  of  the  book,  after 
Dr.  H.  had  mentioned  his  principal  arguments, 
fo  that  he  mufl  confider  this  as  the  pillar  of  his 
fcheme. 

The  Dodor's  notion  feems  to  be,  that  as  the 
law  is  a  difpenfation  carrying  death  to  all  mcu ; 


2 1 2  Eternal  Mifery  rcconcileable  with 

fo  the  gofpcl  is  a  difpenfation  carrying  life  to  all 
men — that  bet\*  ecn  the  law  and  gofpel  there  is  a 
dired  oppofition,  and  in  their  nature  they  tend  to 
different  ends  in  the  divine  government. 

To  confute  thcfe  reprefentations,  the  following 
thni^s  will  be  attempted. 

lih  To  fhow,  that  the  gofpel  contains  threat* 
nings  of  death,  and  inrpenitent  fmners  will  be  as 
much  condemned  by  the  gofpel  as  by  the  law, 

2d.  To  fhow,  that  there  is  in  no  fenfe  a  con- 
tradiction or  oppofition  between  the  law  and  gof- 
pel. 

ifl:.  The  gofpel  contains  threatnings  of  death, 
and  fmners  who  are  linally  impenitent  will  be  as 
much  condemned  by  the  gofpei  as  by  the  law. 

Neither  the  law  nor  gofpel  give  life  or  death, 
independent  of  the  moral  temper  and  adions  of 
men.  The  law  in  itfelf,  hath  the  fame  power  to 
give  life  as  to  give  death.  To  the  obedient  and 
holy  the  law  gives  life.  It  gave  life  to  Adam  fo 
long  as  he  was  a  holy  being,  and  it  now  gives  life 
to  al!  thofe  beings  who  have  not  finned.  To  the 
difobedient,  by  means  of  their  fin  it  gives  death ; 
and  as  all  men  have  become  difobedient,  they  are 
under  a  fentence  of  condemnation.  Therefore 
Paul  fays  in  Rom.  vii,  "  The  commandment  xohicb 
**  was  ordained  unto  lifCy  I  found  to  be  unto  death, 
"  For  fm  taking  occajion  by  the  comr  '  v/,  de^ 
"  ceivcd  me  and  by  it  /lew  mc»  W  .  .a  that 
*'  which  is  ^oodmade  death  tinto  me  ?  Goo  forbid  ; 
^*  but  fin  that  it  mi^ht  cippcar  fin  "j^'orling  death  in 
*'  me,'* — It  feems,  the  ApolUe  conceived  it  was 
fm  carried  death  and  ilew  him,  and  that  the  law 

in  its  own  nature  was  ordained   unto  life. So 

it  is  with  the  gofpel,  there  are  conditions  on  which 
lite  is  offered,  repentance  towards  God  and  faith 
in  our  Lord  Jesus  Christ  ;  and  if  there  be  not 
a  compliance  with  thcle  conditions,  the  goi'pel  be- 


the  Infinite  Benevolence  of  God.  la  i  3 

comes  a  difpenfation  of  death  to  Tinners,  as  much 
as  the  law  is ;  yea  of  a  much  more  awful  death, 
than  the  law^  threatened. 

Those  who  are  impenitent  will  be  judged,  con- 
demned a/id  eternally  puniflied  as  much  by  the 
gofpel  as  they  are  by  the  law.  In  Rom.  ii.  chap- 
ter, after  the  Apoftle,  had  fpoken  of  indignation, 
wrath,  tribulation  and  anguiih,  he  tells  us  when 
thefe  fhall  be,  verfe  16.  "  in  the  day  when  God 
Jhall  judge  thefecrcts  of  men ^  according  io  my  gofpeU 
Here  it  is  according  to  goipel,  that  indignation 
and  wrath  are  rendered  unto  men.  If  men  are 
to  be  judged  according  to  the  gofpel,  the  gofpel 

muft  contain  both  a  law  and  a  penalty. -Paul 

tells  us  that  a  difpenfation  of  the  gofpel  was  com- 
mitted to  him,  and  defcribes  the  effeds  of  his 
preaching.  2  Cor.  ii.  15,  16.  "  For  we  are  unto 
*'  God  a  fweet  favour  of  Cmtisr  in  them  that  are 
^'  faved  and  in  them  that  perifh  ;  to  the  otie  we  are 
*^  the  favour  of  death  unto  death  ;  and  Jo  the  other 
*'  the  favour  of  life  unto  life '^  If  this  preaching 
of  the  Apoftle,  which  was  a  favour  of  death  unto 
death  was  not  gofpel  preaching,  how  could  he  fay 
that  it  was  a  fweet  favour  unto  God  in  Christ  ? 
Christ's  commiffion  to  his  difciples  to 
preach  the  gofpel,  fays,  Mark  xvi.  15,  16.  **  Go 
'^  ye  into  all  the  world  and  preach  the  gofpel  to  ev^ 
*^  ery  creature.  He  that  helieveth  and  is  baptized 
**  Jhall  he  faved;  hut  he  that  helieveth  not  Jb  all  be 
"  damned,''^  BeHeving  in  Christ  was  not  a  du* 
ty  originally  enjoined  in  the  law.  The  obligatioi^ 
to  beUeve,  and  men's  right  to  believe  had  their 
origin  in  the  gofpel.  Believe  in  the  .Loud  j£su$ 
Christ^  is  a  precept  of  the  gofpel,  and  it  is  en-» 
forced  by  a  gofpel  penalty.  Damnation  is  as  much 
a  gofpel  penalty  for  unbelief,  as'deathwas  a  legal 
penalty  for  eating  the  forbidden  fruit.  Thefe, 
Mfitb  innumerable  other  paflages  t^ach  us,  that 


1 1 4  Eternal  Mi/cry  reconcileabk  ivtth 

both  law  and  gofpel  contain  threatnings  of  death. 
The  law  threatens  death  to  all  who  fin,  and  faith 
nothing  of  a  remedy.  The  gofpel  comes  after 
the  law,  and  reveals  a  way  of  recovery  ;  but  it  aU 
fo  threatens  death  to  all  who  do  not  comply  with 
that  remedy.  The  notion,  that  the  denunciations 
of  wrath  to  come  are  all  merely  law  threatnings  ; 
and  that  the  gofpel  fupercedes  them,  is  no  where 
hinted  in  the  fcripture,  and  is  diredly  repugnant 
to  the  general  tenor  of  the  evangelical  writings. 
It  may  as  well  be  faid  the  gofpel  doth  not  require 
holinefs ;  as  it  may,  that  it  doth  not  threaten 
death.  We  know  that  the  law  requires  holinefs, 
and  when  the  gofpel  exhortation  to  live  in  all  ho- 
ly convcrfarion  is  urged  on  men ;  they  may  at 
well  fay,  this  and  all  other  precepts  of  the  fame 
kind  are  Jaw  precepts,  and  we  have  nothing  to  do 
cither  with  the  holinefs  or  death  of  the  law. 

Dr.  H.  feems  to  rely  much  on  this,    that  the 
gofpel  is  good  news^  and  that  there  is  not  one  word 
ef  bad  news  in  it.     Let  meafkthe  following  quef- 
tions  ;  is  there  one  word  of  bad  news  in  the  law 
to  a  heart    that  is  right  ^  Was  not  the  law  good 
news  to  holy  and  innocent  Adam  ?  Did   it  ever 
become  bad  news  to  him  until   he  was  a  finncr  ? 
Further  doth  it  not  often  happen  that  the  gofpel  is 
bad  news  to  a  fmner  ?  "  If  any  man  will  come  after 
"  me  let  him  deny  himfelf  and  take  up  his  crofs  arid 
"  follow  me,*'    Is  not  this  bad  news  to  one  who  is 
fired  with   luft,  and    determined   to  indulge    his 
paffions  ?  When    the    young    man   inquired    of 
Christ,  what  he  (hould  do  to  inherit  eternal  life, 
he  was  told,  **  j^o  and  fell  that  thou  hafl  and  come  foU 
low  ?ne,*'  This  w:is  gofpel,  but  it  proved  bad  newt 
fo  the  young  man,  and  he  went  away  forrowful  be- 
caufe  he  had  great  poffeffions.     The  truth  is,  that 
both  law  and  gofpel  are  in  their  nature  good  news; 
or  in  other  words,  they  are  a  reafonable  ground 


the  Infinite  Benevolence  ofGoiK  2 1 5 

for  rejoicing ;  but  whether  they  be  in  faft  fuch 
to  thofe  who  hear,  depends  on  the  moral  ftate  of 
their  own  hearts.  It  is  well  known,  that  the  pri- 
mary meaning  of  the  greek  word  tranflated  go/- 
pely  is  good  news  ;  but  this  doth  not  appear  to 
be  any  argument  that  all  men  fhall  be  faved. 
Might  not  the  falvation  of  only  one  fmner,  if  that 
had  been  the  divine  purpofe,  have  been  called  good 
news  with  the  greateft  propriety  ?  Tidings  of  joy 
are  brought  to  finners  on  condition  of  their  re- 
pentance, but  this  is  no  proof  that  they  will  re- 
pent and  believe.  Their  own  unbelief  may  change 
gofpel  good  news  into  a  law  of  condemnation. 
In  page  44  of  his  book,  the  Do£lor  rejed:s  tke 
idea  of  gofpel  law  and  fays  the  phrafe  is  not  ac- 
cording to  fcripture.  But  in  i  John  iii.  23.  we 
find  "  This  is  his  com7na?id7nent ^  that  wejhould  be^ 
**  lieve  on  the  name  of  his  [on  Jesus  Chrj^st.'*  Is 
not  this  a  gofpel  law  ? 

As  to  the  ridicule  which  he  attempts  by  tell- 
ing  of  the  condemning  power  of  good  news,  I 
cannot  feel  the  force  of  it.  The  law  is  good 
news  to  every  good  heart,  and  all  will  allow  that 
it  has  a  condemning  power.  Mifimproved  bleff- 
ings  may  carry  condemnation  with  them ;  light 
is  a  bleiling,  and  it  is  good  news,  but  Christ  fays 
this  is  the  condemnation,  that  light  is  come  into  the 
world  and  men  choofe  darknefs  rather  than  light. 

Page  34.  "  Whatever  is  law  in  any  part  of 
"  facred  writ  is  founded  on  the  nature  and  char- 
*'  a£ter  of  God.  Whatever  is  gofpel  in  any  part 
*^  of  the  bible,  is  founded  wholly  on  Jesus 
"  Christ,  his  character  and  offices." 

It  feems  to  be  a  new  difcovery  in  divinity, 
that  the  gofpel  is  not  founded  on  the  nature  and 
charader  of  God,  as  much  as  the  law  is.  How 
ftrange  the  idea  of  a  vaft  fcheme  of  grace,  which 
according  to  our  author  is  to  fave  all  men,  and  i« 


2 1 6  Eternal  Miferj  reconcileabk  ivttb 

the  grand  obje^l  of  divine  government ;  and 
ftill  this  fcheme  not  founded  on  the  nature 
and  charader  of  God.  But  what  faith  Christ, 
John  iii.  i6,  "  Goi^fo  loved  the  loorld  that  he 
"  gave  his  only  begotten  forty  that  whofoever  believ- 
*'  eth  in  himjlould  not  perijh  but  have  everlajlin^ 
**  ///^.''  Was  not  this  gift  of  divine  love,  which 
is  the  fountain  and  origin  of  all  other  gofpel  blelf- 
ings,  founded  on  the  nature  and  charafter  of 
God  ?  Or  did  God  a£l  in  giving  his  fon  con- 
trary to  his  nature  and  charafter  ?  Or  was  the 
Saviour  a  law  gift  and  not  a  gofpel  gift  ? 

2ndly.  I  AM  to  fhow,  that  there  is  in  no  fenfc 
a  contradidion,  or  oppofition  between  the  law  and 
gofpel.  In  the  43  page  of  the  Doctor's  book  there 
is  the  following  paffage.  *'  The  voice  of  the 
"  whole  law,  and  the  voice  of  the  gofpel  are  ex- 
^  cecdingly  diftind  and  drametrically  oppofite.'* 
In  anfwer  to  which  I  obferve,  Firfl. — That 
the  law  cannot  give  falvation,  and  the  gofpel 
can,  is  readily  conceded  ;  but  that  this  argues 
any  oppofition  does  by  no  means  follow.  Paul 
expreifes  this  matter  much  better,  and  calls  it  the 
weaknefs  of  the  law.  Rom.  viii.  3.  5.  *'  For  what 
*'  the  law  could  not  do  in  that  it  is  weak  through  the 
"  Jlcjh.*'  And  further  on.  "  That  the  righteouf- 
"  ncfs  of  the  lawy  might  be  fulfilled  in  usy  who 
"  walk  not  after  the  Jiejhy  but  after  thefpiritV 
We  may  very  properly  fpeak  of  the  weaknefs  of 
the  law,  in  point  of  falvation  j  but  not  of  its  being 
diametrically  oppofite  to  the  gofpel,  for  it  is  faid, 
that  the  rightcoufnefs  of  the  law  is  fulfilled  in 
them,  who  walk  after  the  fpirit  of  Christ  and  his 
gofpel, 

Christ  knew  how  prone  finful  men  would  be 
to  think,  on  feeing  him  appear  as  a  Saviour,  tfiat 
he  took  their  part  in  oppofition  to  the  law,  and 
early  warned  them  *'  think    not  that  I  am  come 


the  Infinite  Benevolence  of  God.  s  i  7 

«<  to  deftroy  the  law  and  the  prophets,  I  am  not 
*<  come  to  deftroy  but  to  fulfil/*  He  here  fpoke 
in  the  charader  of  a  gofpel  Saviour,  and  on  no 
other  ground,  could  he  rationally  have  made  him* 
felf  a  facrifice  for  fin.  Had  the  gofpel  been  op- 
pofite  to  the  law  he  would  have  faid,  this  law  is 
unreafonable,  both  in  its  precepts  and  its  penalties 
and  muft  be  repealed. 

2dly,  The  law  hath  no  objedion  to  the  falva- 
tion  of  finners,  who  are  in  Christ  and  united  to 
him  by  a  faving  faith.  Therefore  the  Apoftle 
faith,  (Gal.  v.  23)  againft:  fuch  there  is  no  law, 
that  is,  no  law  oppofing  their  falvation.  So  far  as 
they  are  fandified  and  reftored  into  a  conformity 
to  God,  the  law  approves  their  charader ;  fo  far 
as  they  have  been  and  ftill  are  fmners,  the  law  ac^- 
cepts  of  Christ's  fatisfadion  inft;ead  of  their  eter- 
nal mifery.  Both  law  and  gofpel  have  the  fame 
view  of  finners,  in  every  pollible  fituation  we 
can  conceive  them  to  be.  The  law  confiders 
them  while  out  of  Christ  as  juftly  condemned  ; 
fo  doth  the  gofpel,  for  its  defign  was  to  deliver 
juftly  condemned  finners,  and  not  thofe  who  are 
unjuftly  condemned.  The  law  confiders  them  of 
an  odious  character  before  their  renewal  by  the 
fpirit  of  Christ  ;  fo  doth  the  gofpel.  The  lavr 
forbids  all  forgivenefs  without  fetisfadion ;  io 
doth  the  gofpel.  The  law  knows  not  of  any  fafety 
to  the  fmner  until  united  to  Christ  by  a  faving 
faith  ;  neither  doth  the  gofpel.  The  law  com- 
mands perfed  holinefs  ;  fo  doth  the  gofpel,  and 
all  the  fins  of  chriftians  are  as  much  againft  the 
gofpel  as  they  are  againft  the  law.  The  gofpel 
laich  that  God  is  juft,  in  juftifyiny^  the  ungodly, 
"who  have  faith  in  Christ  ;  the  law  alfo  acknowl- 
edges this  truth  in  its  f  ullcft  extent,  and  both  agree 
in  the  juft  and  eternal  punifhnient  of  impeniteiK 
D  d 


2 1 8         Eternal  Mifery  rcconcilcable  with 

tranfgreflbrs.  A  iter  tl:c  Li\v  liath  condemned 
linners,  it  can  provide  no  remedy. — The  gofpel 
acknowledging  the  juftice  of  th.e  law  in  all  relpeds, 
and  affirming  its  fentence  as  a  good  one,  aifo  aflirm- 
ing  all  the  principles  on  which  the  law  is  founded; 
flill  goes  farther,  and  provides  a  remedy  for  the 
repenting  fmner.  It  furniihes  an  atonement  for 
the  pardon  of  fin,  and  a  fandifier  to  deliver  from 
its  reignhig  power,  and  in  both  thefe  lefpects  hath 
itrength.  Thus  it  appears  thai  the  law  and  gof- 
pel harmonize  h\  their  nature  and  t:ndency  as 
well  as  in  Christ.  The  law  was  as  much  or- 
dained unto  life  as  the  gofpel  is.  The  law  can 
give  life  to  thofe  who  comply  wiih  its  conditions, 
and  it  can  do  no  more  ;  and  in  this  way  it  doth 
give  life  to  thole  who  never  finned.  The  gofpel 
can  give  life  to  thofe  who  comply  with  its  condi- 
tions, faith  and  repentance ;  and  it  can  do  no 
niore,  and  thus  it  gives  life  to  all  holy  believers. 
The  gofpel  can  give  life  to  fome  who  cannot  live 
by  the  law,  but  it  doth  not  this  on  the  principles 
of  oppofition.  It  is  fuppofed  that  on  thoroughly 
canvailing  the  fubjedl  thefe  ideas  of  contrariety 
between  law  and  gofpel  will  all  vanifli.  Juftice 
is  a  branch  of  divine  goodnefs  and  the  fame  ad 
of  juftice  v.hich  puniflies  a  fmner  and  thus  makes 
him  unhappy,  may  be  the  moft  direcl  means  of 
rendering  the  univerie  moft  happy  ;  fo  that  what 
•we  call  puniftiing  juftice  to  individuals  ishappify- 
ing  goodnei's  to  the  whole.  To  call  law  and  gof- 
pel two  oppofing  ichemes  in  the  divine  govern- 
ment, is  either  lo  fuppofe  the  everblefttd  God  in 
contentioTi  with  himltlf  and  that  there  is  no  har- 
mony between  the  great  fccnes  of  his  government; 
or  that  he  has  been  difappointed  in  the  eftecls  of 
law,  and  to  remedy  himfelf  had  recourfe  to  an 
oppofing  gofpel.  Such  fuppolitions  are  wholly 
unworthy  Jlhovah.      Ihcrc  has  been  a  perfett 


the  Infinite  Benevolence  of  God.  2 1 9 

unity  of  Jefignin  the  divine  government.  The 
objedl  of  kiw  and  gofpel  v^^as  to  produce  the 
greatefl:  quantity  of  holinefs  and  hippinefs  in  the 
univerfe.  The  legal  and  evangelical  difpenfa- 
tions,  as  we  fometimes  call  them,  are  parts  of 
one  grand  difpenfation  tending  to  this  important 
end.  As  means  they  are  different ;  as  means  they 
produce  diflerent  elTeds  on  holy  and  unholy 
creatures  ;  but  their  general  tendencies  in  the 
divine  government  are  per[eci:ly  harmonious. 

Sec.  4.  Dr.  11.  ha^  allowed,  page  191,  that 
if  his  diiHn^tion  between  law  and  gofpel,  which 
in  other  places  he  calls  their  oppofition,  b.^  with- 
out foundation,  his  whole  fcheme  falls  to  the 
ground.  We  ought  therefore  to  fearch  this  mat- 
ter to  the  bottom.  The  reafon,  which  he  alTigns 
for  his  notion,  is  what  he  calls  the  contradictions 
of  fcripture  if  this  be  not  the  cafe.  He  fays,  page 
48,  if  this  be  not  the  cafe,  "  it  will  be  wholly  in 
*'  vain  for  all  the  wit,  and  art  in  the  world,  to 
*'  make  any  thing  better  of  the  holy  fcriptures, 
"  than  a  long,  folemn,  feries  of  the  mofl  palpable 
*'  contradidions." 

From  wit  and  art  we  appeal  to  common  fenfe 
and  common  honefly ;  and  hope  by  the  aid  of 
thefcj  to  (how  that  though  fome  men  will  be  eter- 
nally miferable,  there  is  no  long,  folemn,  feries  of 
moft  palpable  contradictions  in  the  word  of  God. 

The  way  the  Dr.  takes  to  fliow  thefe  palpable 
contradidions,  is  fird,  to  allow  that  the  endlcfs 
damnation  of  finners  is  fully  afl'erted  in  the  word 
of  God  ;  and  then  (page  48)  alfert  that  "  the 
*'  Bible  plainly  tells  us,  that  all  the  human  race 
*'  fhall  certainly  be  faved.*'  His  proof  that  all 
mankind  (hall  certainly  be  faved  arc  the  following 
texts.  John  i.  29.  "  Behold  the  Lamb  of  God 
"  which  taketh  away  the  fins  of  the  world*'*  John 
iv.  42.  Johnvi.  n,  Johnxii.  47.  i  John  iv.  14. 
I   John  ii.  o..    Tnhn  aii.   t't.  ^.c. 


110         Eternal  Miferj  recoficlkable  iviih 

The  Do6lor*s  argument  from  thefe  paflagct, 
doubtlefs  arifes  from  fuppofing  the  word  wcrld  to 

mean  all  individuals  of  the  human  race. To 

this  I  reply. 

Answer  ift.  The  wordiworldn  often  ufed  for 
a  part  of  mankind,  John  vii.  7  "  The  ivorld  can- 
not  bote  ycUj  but  mc  it  batcth,''^  If  the  world 
means  every  individual,  thofe  difciples  to  whom 
Christ  fpolce  are  included,  but  no  one  will  think 
that  he  meant  to  charge  them  with  hating  him. 
The  Pharifees  faid,  John  xii.  19,  "  The  \09rld  is 
^one  afttrhim.^^  The  Phanfecs  were  individuals  of 
thehuitian  race,didthey  mean  that  they  had  them- 
fclves  gone  after  Christ?  John  xvi.  20.  "  Tf?€ 
world  Jh all  rejoice  and  ye  jh all  be  forrowful.*^  Car- 
tainly  in  this  cafe  the  world  means  only  a  part  of 
mankind,  for  there  were  fome  left  to  mourn. 
John  xvii.  14*  "  The  world  hath  hated  them  be- 
caufe  they  arc  not  of  the  world,**  If  world  mean$ 
every  individual,  then  this  text  may  be  thus  read, 
*'  every  individual  of  the  human  race  hath  hated 
*'  them  becaufe  they  are  not  individuals  of  the 
"  human  race." 

There  are  feveral  other  words  and  phrafes 
ufed  in  fcripture  fuch  as,  all^  all  men,  all  things^ 
evcry^  Isfc.  on  which  our  author  in  the  courfe  of 
his  work  makes  much  dependence  for  proof.  It 
is  ftrangc  he  fhould  not  have  known,  that  thefe 
words  and  phrafes  do  not  neceifarily  imply  uni- 
verfality,  either  in  the  holy  fcriptiires,  profaAc 
writers,  or  in  converfation.  Matt.  x.  22.  "  2> 
Jl:all  be  hated  of  all  nit  n  for  my  name*  s  fake**  ©Td 
Christ  mean  that  every  individual  of  mankind 
even  his  difcij  les  fhould  hate  each  other  for  his 
fake  ?  Luke  xviii.  43.  ''  And  all  the  people  when 
they  f aw  it,  gave  praife  to  God,**  The  rulers  of 
the  jews  wcrcccitainly  an  exception  in  this  cafe. 
When  Paul  faid,   "  all  things  are  lawful  unto  me^ 


ihe  Infinite  Benei^lence  of  Cod.  m 

but  all  things  are  not  expedknt,^*  "  /  ^772  7nade  all 
things  to  all  men.''  Did  he  mean  that  all  poflible 
actions  were  lawful  for  him,  but  not  one  of  them 
expedient ;  or  that  he  afibmed  every  pollible 
charader  in  the  fight  of  every  individual  ofman- 
kind  ?  If  in  converfation  the  following  defcriptions 
^ere  ufed,  "  all  the  town  come  together — all 
**  things  are  in  confufion — all  men  are  afleep — 
"  the  whole  world  is  at  war**  would  not  the  com- 
mon fenfe  of  the  hearer  limit  the  univcrfality  of 
fuch  exprefTions  w^ithout  danger  of  miflake  ?  Time, 
circutnilances,  the  nature  of  the  fubjeck  confider- 
ed,  the  confiftency  of  the  writer  or  fpeaker,  and 
many  other  things  muft  determine  the  univerfal- 
ity  or  limitation  that  is  defigned.  It  is  flrange 
the  holy  fcriptures  fhould  be  charged  with  con* 
tradition  on  this  ground. 

Let  the  reader  turn  to  Mr.  Cruden's  Concord- 
ance of  the  Englifh  Bible,  under  the  heads  ally 
all  men,  all  things,  world,  whole  world,  ^c,  and 
examine  the  various  fenfes  in  which  thefe  words 
are  ufed  in  the  Holy  Bible,  and  I  think  he  muft 
he  convinced  that  the  argument  is  loo  weak  to 
fupport  a  dodrine  of  fuch  importance. 

I  CONSIDER  thefe  remarks  on  the  life  of  the 
words,  world,  all,  all  men,  as  a  fufficient  anfwer  to 
Dr.  H's  argument ;  but  as  the  minds  of  fome  tnay 
be  confcientioufly  perplexed  on  this  fubjed,  I  fhall 
endeavor  to  give  the  real  meaning  of  thofe  pafla- 
gcs  which  the  Dodor  adduced  for  proof,  and  of 
many  others  which  are  fimilar  to  them,  and  to 
fhow  that  they  are  peffedly  reconcileable 
Xvith  the  dodrine  of  eternal  mifery  ;  alfo  that  there 
was  no  other  way,  in  which  infinite  wifdom  couW 
cxprefs  the  truth  to  men,  in  the  language  of  com^ 
mon  fenfe,  even  on  the  fuppofition  that  part  of 
them  will  never  be  faved. 


a  23         Eternal  Mifery  reconcile  able  ivith 

Sec.  5.  To  fliow  that  Dr.  IPs  opinion  is  whot 
ly  unfounded  I  add — 

Answer  2nd.  If  we  allow  that  the  words  and 
phrafes,  worlds  all^  all  men^  all  things ^  Sec,  on 
which  he  relies  ;  do  really  mean  all  individuals  of 
the  human  race,  there  is  ftill  no  proof  of  univerfal 
falvation.  We  mud  attend  to  the  relative  fituation 
and  moral  character  of  men,  to  whom  the  gofpel 
falvation  is  OiTcred.  Confidering  men  as  fmners, 
two  difficulties  occured  in  the  way  of  their  fal- 
vation. 

lit.  The  public  good  required  their  puniih- 
nient,  and  for  this  reafon,  mifery  was  the  appoint- 
ed penalty  of  the  law.  This  firft  difficulty  is  re- 
moved from  the  way  of  all  men ;  if  they  will 
comply  with  the  gofpel  conditions  of  forgivenefs. 
In  this  fenfe  Christ  died  for  all  men  and  all 
the  world  ;  ftili  whether  all  men  and  the  whole 
world  will  be  faved,  depends  not  on  the  amplitude 
of  Chrift's  atonement,  but  on  their  own  temper. 

2.  The  immoral  and  unholy  flate  of  finncrs 
hearts  is  another  difficulty  in  the  way  of  falvation, 
and  there  is  no  evidence  that  this  will  ever  be 
removed  from  all  mankind.  To  (liow  the  nature 
of  the  firft  difficulty,  let  the  following  things  be 
confidered. 

The  happinefs  of  the  univerfe  depended  on  the 
true  charader  of  God  being  brought  into  view. 
If  he  had  by  his  law  and  government,  treated  the 
holy  and  unholy  in  the  fame  manner,  it  would 
have  hid,  both  his  charader  and  the  nature  ;md 
obligations  of  the  moral  fyitem  j  and  thus  lellen- 
ed  the  happinefs  of  the  whole.  I'he  manifefta- 
tion  of  God's  charader  was  neceilary  for  the  high- 
cfl:  happinefs  of  the  univerfe,  bccaufe  happincii 
confided  in  the  fight  and  enjoyment  of  God.  A 
difplay  of  his  fenfe  of  the  fmner's  temper  and 
condud,  was  neceilary  to  manifeft  hischaradcr  ; 


the  Infinite  Benevolence  ofGoD^  223 

and  puniihment  was  the  only  means  in  the  nature 
of  things  by  which  he  could  difplay  his  fenfe  of 
the  finner's  charadler.  For  this  reafon  eternal 
mifery  was  made  the  penalty  of  the  law. 

Sinners  never  could  themfelves  remove  this 
objedion  to  their  forgivenefs.  Even  if  they  were 
by  any  means  to  become  holy,  this  would  not  re- 
move it  j  for  it  would  Hill  be  ftt  they  fhould  be 
treated  according  to  what  they  had  been  and 
done  ;  and  not  to  treat  them  fo,  would  have  been 
hiding  the  divine  hoHnefs  and  taking  away  the 
object  of  happinefs.  Hence  came  the  necellity 
that  fmners  fhould  remain  unforgivcn  and  in  a 
ilate  of  puniflimcnt  ;  unlefs  fome  other  means 
could  be  devifed  to  anfwer  the  fame  purpofe  in  the 
divine  government,  and  in  difplaying  the  nature 
of  God  and  of  the  moral  fyflem. 

Further,  In  this  cafe,  not  only  the  happinefs 
of  holy  creatures  depended  on  God's  making  a 
true  difplay  of  his  charader.  But  his  own  hap- 
pinefs alfo.  God  is  a  being  of  infinite  benevo- 
lence and  hath  dehght  in  happinefs.  His  own 
happinefs  depended  on  making  the  greateft  happi- 
nefs around  him  that  can  be  made.  If  God's 
V)wn  happinefs  depended  on  making  the  greateft 
happinefs  around  him  that  can  be  made ;  and  if 
the  greateft  happinefs  around  him  is  made  by  a 
difplay  of  his  averfion  to  fm  ;  then  his  own  hap- 
pinefs alfo,  as  well  as  the  happinefs  of  his  king- 
dom, depended  on  fuch  a  difplay  as  would  be 
made  by  the  eternal  punifhiiaent  of  fm.  Ti^ere- 
fore  the  bleffednefs  of  the  univerfc,  depended  on 
the  penalty  of  the  law  being  executed  ;  unlefs 
fome  adequate  means  could  be  found  to  anfwer 
the  fame  ends. 

This  difficulty  in  the  way  of  falvation,  is  remo- 
ved from  the  way  of  all  men  by  the  obedience  and 
fufferings  of  Jesus  Chrut,  uulefs  their  own  un- 


1 5  4  Eternal  Mifery  reconctleable  with 

holinefs  prevents.  Christ  by  his  obedience  and 
fulferings,  has  made  a  difplay  of  the  red^itude,  ho- 
linefs, and  all  the  moral  perfections  of  God  ;  alfo 
of  the  moral  fyftem  and  its  obligations  on  every 
i^tional  mind,  equivalent  to  M^hat  would  have 
been  by  the  fuffering  of  thofe  who  are  faved.  At 
God  had  no  perfonal  enmity  or  revenge  againfl 
the  fmncr,  he  might  in  juilice  to  himfelf,  his  law 
and  government,  and  in  favor  to  the  greateft  hap- 
pinefs,  accept  of  what  Christ  hath  done  and  fuf- 
fered,  in  the  Head  of  fo  many  as  he  pleafes  to  fave. 

On  this  ground  (lands  the  gofpel  command 
for  all  men  to  believe  in  the  Lord  Jesus  Christ, 
that  they  may  be  favcd.  On  this  ground,  the 
fcriptures  reprefent  finners  failure  of  falvation  to 
be  their  own  fault.  There  is  no  difficulty  in  the 
way  of  their  falvation  now  remaining,  but  the  op- 
pofednefs  of  their  own  hearts  to  fuch  a  falvation 
as  is  offered.  They  do  not  choofe  a  holy  Saviour, 
law  and  gofpel,  and  a  holy  kingdom. 

It  is  in  this  fenfe  that  Chrtst  gave  himfelf  a 
ranfom  for  all — that  be  ivill  have  or  commands  all 
men  to  he  faved — that  he  is  the  Saviour  of  the  world 
"^that  the  world  through  him  way  be  faved — that 
he  is  the  propitiation  for  the  fins  of  the  whole  worli 
— afid  that  he  ea?ne  not  to  judge  the  world  but  to 
five  the  world, — It  is  in  this  fenfe  that  a  door  of 
mercy  is  really  opened  for  all  mankind.  When 
we  fay  that  a  door  of  mercy  is  opened  for  all  man- 
kind, it  doth  not  imply  that  all  will  enter.  It 
only  means  that  they  may  be  faved,  if  they  choofe 
fuch  a  falvation  as  is  offered  ;  and  that  all  diffi- 
culty, foreign  to  the  moral  Hate  of  their  own 
hearts  is  removed.  If  they  choofe  and  their  love 
be  right,  they  may  be  faved  ;  but  if  Christ  had 
not  obeyed  and  fuffeied,  even  though  their  choice 
and  love  had  became  right,  they  could  not  have 
bccu  faved  from  mifery,  without  a  public  injur)'. 


the  Infinite  Bencuolence  of  God.  225 

It  is  this,  which  is  «ieant,  by  all  Tinners  being 
brought  into  a  ftate  of  trial  and  probation.  Eve- 
ry thing  is  removed  out  of  the  way,  but  their  own 
perfonal  unholinefs  ;  and  when  all  foreign  objec* 
tions  are  removed,  God  places  their  falvation  or 
deftrudion  upon  the  proof  of  their  own  temper 
and  choice.  This  is  meant  by  the  gofpel  being 
preached  to  all  the  world,  which  Dr.  H.  (page 
55)  ufes  as  an  argument  that  all  men  will  be 
faved.  Before  the  provifion  of  a  Saviour,  there 
was  a  neceflary  oppofition  between  the  befl  good 
of  the  univerfe,  and  the  forgivenefs  of  any  fmnero 
The  wifdom  of  God  in  the  gofpel  hath  provided 
fuch  means  as  reconcile  the  forgivenefs  of  every 
penitent,  with  the  befl  good  of  his  kingdom  and 
the  greateft  glory  of  his  own  name ;  and  no  caufe 
but  the  fmner's  own  perverfe  heart  can  frullrate 
the  application. 

This  ferves  to  explain  2  Cor.  v.  18.  which  Dr. 
H.  fays  is  fo  plain  in  favor  of  his  fcheme  that  it 
cannot  be  any  plainer.  Who  hath  reconciled  us  to 
hiihfelfhy  Jesus  Christ^  and  hath  given  io  us  the 
minijiry  of  reconciliation  ;  to  wit^  that  God  was  in 
Christ  reconciling  the  world  to  himfelf^  not  i^nput- 
ing  their  trefpaffes  unto  them  ;  and  hath  committed 
to  us  the  word  of  reconciliation.  Being  actually  re- 
conciled to  God,  as  thofe  chriftians  were  to  whom 
the  Apoflle  wrote  ;  doubtlefs  means  a  holy  ftate, 
and  a  certainty  of  falvation.  By  the  miniftry  of 
reconciliation  given  to  the  Apofile  ;  is  to  be  un- 
derftood  fuch  means,  as  have  a  reafonable  ten- 
dency to  turn  men  from  fm  to  holinefs.  The 
means  which  he  principally  ufed,  were  to  tell 
them  of  God  in  Christ,  reconciling  the  world 
to  himfelf ;  GoD  in  Christ,  reconciling  the  in- 
terefts  of  his  kingdom  with  the  falvation  of  fm- 
ners  j  God  in  Christ  reconciling  and  removing 


2  26         Eternal  M  if  cry  rrcond/eable  with 

all  difiiculties  out  of  the  way,  except  the  finncr's 
own  enmity.  AW  will  concede,  that  the  finner's 
enmity  mull  be  laid  afide,  before  he  can  be  actu- 
ally faved.  The  phrafes  ufed,  of  reconcil'nig  the 
Ivor  Id  to  In  mf elf  and  net  imputing  their  trefpaffes  t7 
them^  are  not  in  this  place,  defcriptive  of  a  fact, 
that  the  enmity  of  all  men  either  now  is  or  ever 
will  belaid  afKlo;  but  they  are  defcriptive  of  the 
miniftration  of  reconciliation,  of  means  ufed,  of  ar- 
guments fet  before  linnera.  'Ihe  argument  is 
this.  God  is  in  Clirift,  ufmg  fit  means  to 
bring  you  to  fuch  repentance,  that  the  punifhment 
of  your  iniquity  may  not  be  executed  upon  you. 
Therefore  there  is  now  no  dilikulty  in  the  way 
of  falvation,  except  your  own  enmity.  Lay  that 
afide  and  be  reconciled.  But  there  is  not  in  this 
place  one  intimation  that  all  men  ever  will  lay  it 
alide. 

The  words  of  the  Apoftle  in  Col.  i.  19 — 21, 
Dr.  II.  ufes  as  an  argument.  If  there  be  any  ar- 
gument for  Univerfalifm,  in  this  pafTage,  it  lies 
in  the  phrafe  ^'  reconcile  all  thi?.gs  to  himfclf^^  but 
we  have  before  fliowed  that  the  terms  5//,  all  rncn, 
all  things^  every^  isfc.  do  not  mean  every  individ- 
ual, either  in  the  language  of  fcripture  or  com- 
mon fenfe  ;  and  this  is  conceived  to  be  a  fufficient 
anfwer  to  the  argument  from  this  palfage.  But 
1  would  obferve  further,  it  dees  not  appear  that  in 
this  paifagc,  the  ApolLle  had  any  reference  either 
to  the  limitation  or  univerfality  of  falvation,  in 
fad.  He  was  treating  of  the  fulnefs  and  fuffi- 
ciency  of  Chrilt  ;  and  it  is  allowed,  there  is  a 
fufliciency  in  the  obeilience  and  fullering^  of 
C'hrill,  to  reconcile  all  men,  if  their  own  hoitility 
doth  not  prevent.  It  is  allowed  he  hath  fet  on 
foot  a  treaty  of  peace  by  his  death  on  the  crofs  ; 
]thc  treaty  is  publilhed  ;  but  if  it  be  not  ratified 
by  the  conlent  uf  ihc  fiund'ci  will,   the   benefits 


the  Infinite  Benevolence  of  Gob,  227 

propofed  will  all  be  loft  to  him,  and  he  mull  en- 
dure the  confequences  of  his  own  hoflile  heart. 
Still  further,  we  know  that  God  is  ufmg  the  moft 
fit  and  rational  means  for  reconciliation,  and 
nothing  more  than  this  is  naturally  meant  by  the 
phrafes  oi  reconciling  the  world  to  hiinfelf^  and  the 
fulnefs  that  there  is  in  Christ  to  reconcile.  In 
this  paffage  things  in  heaven  are  mentioned.  This 
doubtlefs  is  an  intimation  of  a  glorious  union  and 
communion  between  all  parts  of  the  true  church 
through  the  univerfe,  in  Chrift ;  who  will  be  in 
fome  fenfe  a  common  head  to  the  whole  holy 
body ;  but  as  this  is  a  point  not  diredly  conneded 
with  the  prefent  inquiry,  no  further  remarks  will 
be  made  upon  it. 

Dr.  H.  and  all  who  are  in  his  fcheme  of  faith 
make  much  ufe  of  i  Tim.  ii.  The  paflfages  they 
ufe  are  thefe.  T^hat  prayers  be  made  for  all  men--^ 
who  will  have  all  men  to  befaved — and  to  come  to  a 
knowledge  of  the  truth — zvho  gave  himfelf  a  ranfom 
for  alL  The  duty  of  prayer,  as  it  is  conneded 
with  the  dodrine  of  univerfal  falvation  will  be 
confidered  hereafter. — The  pafTage  we  now  con- 
fider  is  this  "  ivho  will  have  all  men  to  be  faved 
and  come  to  a  knowledge  of  the  truth^^  It  will  not 
be  difputed  that  compleat  falvation  includes  deliv- 
erance both  from  fin  and  mifery.  The  exprefT- 
lonsy  falvation  and  being  faved,  fometimes  mean 
both ;  fometimes  one  or  the  other  of  the  two 
parts ;  but  moft  commonly  falvation  and  being 
faved  mean  a  deliverance  from  fm,  and  where  this 
takes  place  there  will  be  a  deliverance  from  it^ 
confequences. 

The  will  of  God  fometimes  means  his  deter- 
mination what  fhall  abfolutely  take  place.  (Mark 
i.  41.)  "  I  will  be  thou  clean,'*  Here  it  expreflej 
God's  abfolute  determination  what  fhall  take 
place.     Sometimes  the  word  will  is  ufed  as  aa 


2  28         Eternal  Mifery  reconcile  able  with 

cxpreflion  of  what  God  knows  to  be  the  creature'» 
duty,  as  in  the  following  paflages.  Rom.  ii.  i8. 
**  j4nd  knoweft  his  will^*  that  is,  knowefl  the  ex- 
preflion  God  hath  made  of  thy  own  duty,  i  ThefT. 
V.  18.  "  hi  every  thing  give  thanks^  for  this  is  the 
will  of  GoL,'*  No  one  can  underlUnd  by  this 
that  all  men  do  give  thanks.  Christ  alfo  faid 
of  Jerufalem  "  how  often  I  would  have  gathered 
*'  you,  and  ye  would  not."  Suppofc,  that  after 
God  had  given  the  law  to  Adam  or  to  Ifrael,  he 
had  added,  it  is  the  will  of  God  that  all  men  keep 
this  law.  Would  any  man  in  his  fenfes,  fuppole 
from  this,  that  Adam  or  all  Ifrael  did  in  fad  keep 
the  law.  It  was  God's  will,  that  is,  his  expreil- 
ion  of  their  duty  that  they  (hould  keep  the  law  ; 
but  the  confequence  doth  not  follow  that  they  did 
keep  it.  So  it  is  God's  will,  or  his  expreflion  of 
men's  duty,  that  they  be  faved  from  cheir  fms, 
become  holy,  and  forfake  all  iniquity ;  but  this 
is  no  evidence  that  they  will  in  fad  forfake  and 
be  faved  from  their  fms,  for  we  know  that  men 
do  innumerable  things  contrary  to  their  duty,  and 
fuft'er  the  confcquences. 

"  Who  gave  himfelf  a  ranfom  for  aUT  It  is  a 
fad  that  Chrifl  hath  given  himfelf  a  ranfom  for 
all,  in  fuch  a  manner  that  every  diiilculty  except 
the  finner's  own  bad  heart  is  removed  from  the 
way  of  falvation.  This  is  all  that  the  words  im^ 
ply,  and  this  undcrilanding  of  them  is  perfectly 
confident  with  eternal  milery.  A  confideratioa 
of  the  circumliances  under  which  Paul  wrote  to 
I'imothy  will  fully  explain  his  meaning.  Under 
the  Mofaic  difpeiifation,  theinfUtutions  of  reveal- 
ed religion  had  been  contincd  to  ihc  Jewiih  na- 
tion. By  the  gofpel  thefe  religious  privileges 
were  given  to  the  Gentiles  alfo.  Timothy  a  young 
Jew  was  now  made  a  gofpel  minifter.  I'aul  wrote 
to  dircd  hira  in  his  duty,  and  teacli  liim  thcna. 


the  Injiniie  Benevolence  ofGop.  229 

ture  of  the  gofpel  difpenfation.  That  prayer  was 
Xiow  to  be  made  for  men  of  all  nations. — That 
God  had  now  placed  all  nations  under  equal  ad- 
vantages for  falvation — and  that  Chrift  was  as 
much  a  ranfom  for  other  men  as  for  the  Jews. 
The  phrafes  of  all  being  faved^  and  a  ranfom  for 
all^  are  placed  in  oppofition,  cot  to  none  being 
loft  ;  but  to  the  confinement  of  falvation  to  the 
Jews,  in  preference  to  the  Gentile  nations.  Thus 
it  appears,  that  there  are  feveral  ways  of  making 
this  paflage  confident  with  the  other  parts  of 
Paul's  writings,  without  fuppofing  a  jumble  of 
contradiction.  Dr.  H.  (page  50)  endeavors  to 
prove  that  the  inhabitants  of  ancient  Sodom  are 
faved.  By  attending  to  Ezek.  xvi.  from  which 
he  takes  his  proof,  it  may  be  feen  that  it  is  a  mere 
play  of  names.  There  is  not  in  that  chapter  one 
word  concerning  thofe  inhabitants  of  ancient 
Sodom,  who  are  faid  by  the  Apoftle,  to  fuffer  the 
vengeance  of  eternal  fire.  Eztkiel  wrote  1300 
years  after  ancient  Sodom  and  its  inhabitants  were 
deftroyed,  and  he  fpeaks  of  Sodom  and  her  daugh- 
ters as  cotemporary  with  the  time  of  his  writing. 
Verfe  46,  "  And  thine  elder  fifier  is  Samaria^  Jhe 
*'  and  her  daughters  that  dwell  at  thy  left  hand^ 
*'  and  thy  younger  Jijier  that  dwelkth  at  thy  right 
*'  hand  is  Sodom  and  her  daughters,"  The  Sama- 
ritans had  no  being  in  the  time  of  ancient  Sodom. 
Thefe  were  people  of  whom  the  prophet  fpeaks  as 
then  living,  on  the  right  and  left  hand  of  the 
Jews.  By  Sodom  and  her  daughters,  is  proba- 
bly meant  the  Ammonites  and  Moabites,  the  de- 
fcendants  of  the  daughters  of  Lot  and  therefore 
Sodomites  by  defcent.  The  bringing  again  the 
captivity  of  Jerufalem,  Samaria,  and  Sodom  and 
their  daughters,  is  a  prophecy  of  that  glorious  day 
which  is  yet  future,  when  the  defcendants  of  all 
thofe  people  and  the  inhabitants  of  the  countries 


430  Eternal  Mifery  reccncilcahle  with 

in  which  they  dweh,  fhall  with  the  reft  of  man* 
kind  be  holinefs  to  the  Lord.  After  the  prophet, 
through  the  greatelt  pr.rt  of  the  chapter,  had  de- 
nounced judgments  which  have  been  long  fulhll- 
ing  on  the  Jews  and  their  neighboring  nations,  he 
proniifes  a  future  day  when  the  church  of  God 
ihall  fill  the  earth  ;  but  left  the  Jews  ihould  ex- 
pert this  reftoration  too  foon  ;  he  adds,  that  this 
fhall  not  be  done  ''  by  thy  covenant''  not  under 
the  Jewifli  difpenfation,  but  under  the  gofpel. 

The  whole  of  the  xi  Chap,  of  Ifaiah  to  which 
Dr.  H.  refers,  is  a  prophecy  of  the  future  profper* 
ity  of  the  gofpel  kingdom,  when  the  vifible  church 
fliall  fill  the  earth  ;  and  there  is  not  one  verfe  in  it, 
which  hath  any  relation  to  the  fubjed  wc  are 
confidcring,  unlefs  it  be  part  of  the  4th,  "  with 
*'  the  breath  of  his    lips  Jh  ail  he  flay  the  ivickedJ^ 

Ezek.  xxxiii.  11.  '-*'  As  I  live  faith  the  Lord,  I 
*'  have  no  plcafitre  in  the  death  of  the  wicked^  but 
*'  that  the  wicked  turn  from  his  way  and  live.*' 
On  this  alfo  Dr.  H.  relies.  Page  51.  But  what 
doth  it  prove  ?  The  death  of  the  fmncr  are  his  fm 
and  mifery.  Sin  and  mifery  have  both  taken 
place,  and  God  never  had  any  pleafure  or  delight 
in  either  of  them.  Death  means  fin  as  much  as 
it  doth  mifery,  and  its  being  faid,  God  hath  no 
pleafure  in  the  death  of  the  finner,  will  as  much 
prove  that  men  never  fell,  as  it  doth  that  all  men 
ihall  be  faved.  But  though  God  hath  no  pleaf- 
ure in  fin  and  miiery  ;  he  may  ufe  them  to 
increafe  the  iiappintls  and  holinefs  of  his  own 
kingdom.  He  hath  begun,  and  it  is  probable 
will  continue  to  ufe 'them  forever. 

If  God  dclio;hted  in  mifery  lor  its  own  fake, 
the  finner  could  have  no  rcafon  to  fuppofe  deliv- 
erance pofliblc.  The  LoPD  hath  allured  us  he 
doth  not  delight  in  de.iiii,  fin  and  mifery,  and  the 
jofcoffuch  an  allurance  is;  Firft,  To  teach  us 


the  Injiniie  Benevolence  of  God.  231 

there  is  room  for  pardon,  on  our  repentance  and 
faith  in  Chrill ;  Secondly,  This  very  declaration 
of  God,  that  he  doth  not  delight  in  mifery,  when 
rightly  underflood,  is  a  mod  Iblemn  warning  of 
danger  to  the  impenitent.  For  certainly  thofe 
threatnings,  which  come  from  a  being,  who  in- 
flexibly ads  on  the  principle  of  promoting  the 
general  good,  are  more  to  be  feared,  and  there 
is  more  probability  they  will  be  carried  into  exe^ 
cution  ;  than  if  they  came  from  a  being  who  is 
capricious  and  paflionate.  The  threatnings  of 
God  arife  from  his  benevolence  to  univerfal  be- 
ing, and  (landing  on  this  broad  bafis,  are  more 
terrible  to  the  tranfgrefTor,  than  if  they  arofe  from 
particular  and  private  animofity.  The  benevo- 
lence of  God  which  prevents  him  delighting  in 
mifery,  and  caufes  him  to  love  happinefs,  makes 
the  fulfilment  of  his  threatnings  certain. 

We  often  hear  it  faid ;  it  is  incredible  that  a 
God  who  was  fo  good  as  to  give  his  fan  to  die  for 
fmners,  fhould  after  this  make  any  of  them  forever 
unhappy.  The  very  remark,  fhows  that  thofe 
who  offer  it  have  not  thoroughly  attended  to  the 
fubjed.  The  death  of  Chrill  really  adds  an  aw- 
fulnefs  to  the  threatnings  of  the  law.  To  fhow 
this  I  inquire,  what  was  the  obje6i:  of  that  benev- 
olence in  God,  which  moved  him  to  give  his  fon 
to  die  for  fmners  ?  Men  are  apt  to  think  it  was  a 
particular,  private  affection  to  thofe  who  are  faved, 
which  moved  God  to  give  his  fon  to  die  for  them  ; 
but  it  is  conceived  this  was  not  the  cafe.  His 
wifdom  faw  it  would  be  bell  for  the  whole,  that 
certain  fmners  fhould  be  faved  ;  alfo  that  every 
difficulty,  except  the  corruption  of  their  own 
hearts,  fhould  be  removed  from  the  way  of  all 
fmful  men.  The  good  of  the  whole,  including 
himfelf  and  his  own  glory,  was  his  primary  mo- 
tive in  faving  any  fmners  j  and  confequently  it 


^3*  Eternal  Mifery  reconcileable  wlib 

was  his  primary  motive  in  giving  Chrift  to  die  for 
thofc  who  arc  faved,  and  the  gift  did  not  come 
from  21  private,  partial  affection  to  them  in  par- 
ticular. 'I'hcir  f.'vation  was  neceffary  for  the 
be  ft  good  of  the  whole,  and  therefore  it  became 
a  fecondary  motive  with  God  in  giving  his  fon  to 
die  for  them. 

Christ  himfelf  was  an  example  of  this  truth, 
the  glory  of  his  Father,  which  is  the  fame  thing 
as  the  general  pood,  was  his  principal  motive  in 
obeying  and  fullering,  and  this  he  often  expreffed. 
His  tender  affciSlion  to  indivkJual  members  of  hit 
fpirilual  body,  always  appeared  fubordinate  to  a 
greater  interclt. 

From  this  we  may  infer,  that  God's  goodnefs 
in  giving  his  fon  to  die  for  fmners  is  ne  ev- 
idence againfl  the  eternal  mifery  of  fome.  If 
God's  benevolence  induced  him  to  give  his  fon  to 
death,  to  promote  the  general  good  ;  it  will  cer- 
tainly be  confident  with  his  benevolence,  to  pun- 
i(h  forever  thofe  fmners  who  dcferve  it,  if  the  fame 
end  will  be  promoted  by  their  puiiifhmeni.  A 
fight  ot  the  crofs  of  Christ,  when  the  reafons  of 
his  fufVcring  are  juftly  viewed,  folemnly  confirms 
the  threatnings  of  God's  word,  and  equally  man- 
ifeds  the  glory  of  divine  grace  in  forgiving,  and 
of  divine  juftice  in  punifhing.  The  reafon  that 
any  fuppofc  dliferent,  is  becaufe  they  think  God 
was  moved  to  give  his  fon  to  die,  by  a  partial  and 
particular  affection  to  the  faved  ;  whereas  his  re- 
al motive  was  a  lovp  of  the  greateft  guod,  which 
would  be  advanced  by  the  falvation  of  a  certain 
part  of  finners. 

Dr.  H.  and  thofe  who  are  with  him  in  opinion, 
place  groat  depcndjince  on  Rom.  v.  as  evidence 
in  their  favor.  The  palfage  is  from  the  15th  to 
the  18th  vtrfe.  But  not  as  the  cffcnce^  fo  alfo'ts 
the  free  gift.     For  if  through  the  ofcnce  of  ont  manj 


fh€  Infinite  Benevolence  of  God.  233 

tededd  ;  muth  more  the  grace  of  GoDj  and  the  gift 
hj  grace ^  which  is  by  one  man^  Jesus  CHRisr^  hath 
libounded  unto  many.  And  not  as  it  was  by  one  that 
ftftned^fo  is  the'gift  .'  for  the  judgment  was  by  one  to 
condemnation^  but  the  free  gift  is  of  many  offences  unto 
jufHfication.  For  if  by  one  man^s  offence  death  reign- 
td  by  orie  ;  much  more  they  which  receive  abundance 
xfgtace^  and  of  the  gift  of  right co  ufnefs^  Jhall  reigtt 
in  life  by  one ^  Jesus  Chris'J^  :  therefore^  as  by  the 
^ence of  one^  judgment  came  upon  all  men  unto  condemn 
nation  ;  even  fo  by  the  right  eoufnefs  of  one  ^  the  free 
gift  came  upon  all  men  untojujiifcation  of  life.  On 
this  paflage  I  remar  k, 

I  ft.  It  hath  been  fufficiently  fhown  already, 
that  the  phrafe  all  men,  neither  in  the  fcriptural  ot* 
common  ufe,  neceflarily  means  all  individuals  of 
the  human  race  ;  but  is  very  often  applied  to  nu- 
merous clafles  and  bodies  of  men,  not  meaning  the 
whole  of  mankind. 

-"  adly.  It  muft  be  fuppofed  that  Paul  is  confift. 
ent  with  himfelf  in  his  writings.  In  the  firft  part 
of  this  Work,  I  have  taken  a  general  view  of  all 
his  canonical  writings,  and  particularly  of  his  e- 
piftle  to  the  Romans,  from  which  this  paiTage  is 
taken  ;  and  collected  a  great  number  of  places,  in 
l^hich  future  and  eternal  punifhment  is  aiferted 
in  moft  exprefs  terms.  From  the  remarks  I  made 
on  this  epiftle,  to  which  I  refer  the  reader,  I 
think  it  appears  that  fuch  an  event  is  implied 
through  the  whole  epiftle  ;  and  that  it  is  one  of 
the  do6:rines  moft  clearly  told,  and  a  necefTary 
branch  of  the  fcheme  which  the  Apoftle  is  endeav- 
ouring to  eftablifii.  If  we  allow  this  paflage  to 
mean  univerfal  falvation ;  we  ftiall  find  feveral 
hundred  vcrfes  in  the  writings  of  Paul,  which  are 
more  irrcconcileablc  with  univerfal  falvation,  than 
this  paifage  is  with   everlafting  punifhment.     If 

F  f 


'y^  ^ ^'  ^'"j 


We  were  reduced  to  the  alternative,  either  of  fay- 
Ing  this  palTage  means  univerlal  falvation  j  or  of 
faying,  we  know  nothing  of  its  meaning,  the  lad 
mufl  be  chofen  to  preftrve  any  cOnfiftency  in  the 
writings  of  this  Apoftle. 

3dly.  But  it  is  happy  we  are  not  reduced  to 
this  difEculty.  h  Itiid  attention  to  the  paffage, 
in  connexion  with  the  fubjed  the  Apoftle  is  con- 
fidering,  will  explain  it  in  confiftency  with  eternal 
punilhment  to  come.  After  he  had  ftated  the 
dodlrine  of  juftification  by  the  righteoulhefs  of 
Chriil  through  faith,  in  the  fifth  and  fucceeding 
chapters,  he  mentions  a  great  number  of  benefits 
which  come  to  juftified  perfons  by  the  grace  of 
God  through  Jesus  Christ.  In  enumerating 
thefe  benefits,  together  with  the  greatnefs  ana 
richnefs  of  them,  the  paflage  under  confideration 
is  found.  Paul  is  defcribing  the  benefits  which 
come  to  the  juilificd  ;  and  it  doth  not  appear,  that 
he  had  any  reference  (o  the  particular  number  or 
proportion  of  mankind  that  will  be  juftified.  He 
begins  wiih  the  fifth  chapter  to  enumerate  thefe 
benefits.  They  are,  peace  with  God  ;  accefs  to 
him  through  Christ  ;  rejoicing  in  hope  of  glory 
with  him  ;  glorying  in  tribulation,  becaufe  of  its 
beneficial  clTc^ls ;  pardon  offin  and  reconciliation 
to  God  ;  and  then  comes  the  pafTage  we  are  no- 
ticing, and  it  ii  indeed  a  glorious  one.  To  fhow 
the  infinitude  of  divine  grace  in  pardoning  thofe 
who  believe,  lie  introduces  Adam  and  Chrift  as 
federal  heads.  Adam  the  federal  head  of  all  fin- 
ful  men.  Chi  id  th<i  federal  head  of  all  who  bc- 
liere  and  are  fandified.  One  olTence,  the  eating 
of  the  forbidden  fruit,  brought  condemnation  on 
thofe  whom  Adaui  reprefented  *,.  but  thofe  whom 
Chrifl:  reprcfents,  have  through  him  the  forgive- 
nefs  of  many  offences — of  a  heart  and  life  full  of 
fins.     For  the  judgment  was  by  one  offence  to 


the  Infinite  Benevolence  of  God,  235 

condemnation,  but  the  free  gift  of  forgivenefs,  is 
of  many  ofFences  unto  juftification.  In  this  cir- 
cumftance,  that  many  fms  are  forgiven  to  the  be- 
liever, confiih  the  abounding  of  grace  which  the 
Apoftle  mentions.  The  abounding  of  grace  dotli 
not  apply  to  the  number  of  the  faved  ;  but  to  the 
number  of  the  fins  which  are  forgiven  to  thofe 
who  are  faved.  If  the  abounding  of  grace  applies 
to  the  number  who  are  faved,  the  whole  defcrip- 
tion  is  wrong  ;  unlefs  more  perfons  in  number  are 
forgiven  through  Christ,  than  fell  through  A- 
dam.  Forgiving  grace  through  Christ  the  fpir- 
jtual  head  of  all  true  believers,  abounds  or  ex- 
ceeds condemning  juftice  through  Adam  ;  as 
much  as  the  number  of  fms  forgiven  to  the  be- 
liever, are  more  than  the  one  fm  by  which  Adam 
fell,  and  brought  mifery  on  himfelf  and  his  pof- 
terity.  It  is  a  matter  of  importance,  that  we  un- 
derftand  to  what  the  abounding  of  grace  in  this 
paflage  applies,  for  the  fubjed  which  the  Apoftle 
is  confidering,  and  the  point  to  which  the  aboun- 
ding of  grace  applies,  are  the  keys  to  a  right  un- 
derftanding  it.  The  fubje^  is  the  privileges 
which  are  through  grace  to  the  juftified  ;  and  not 
the  number  of  the  juftified.  The  point  to  which 
the  abounding  of  grace  applies,  is  the  forgive- 
nefs of  many  offences  to  the  faved  ;  and  not  how 
great  the  number  of  faved  ftiall  be.  In  recount- 
ing the  privileges  of  the  juflified,  Paul  might  well 
mention  the  forgivenefs  of  many  offences,  as  this 
is  both  a  ground  of  fure  confolation  to  them,  and 
a  difplay  of  God^s  infinite  love  in  their  falvation, 
4th.  If  Paul  meant  in  this  pafTage  to  affert  the 
final  falvation  of  all  individuals,  the  17th  verfc 
would  have  been  exprelfed  very  different.  For  if 
l;y  one  man's  offence  death  reigned  by  one  ;  much 
more  they  which  receive  abundance  of  grace ^  and  of 
the  gift  of  righteoufnefsy  JMl  reign  in  life  by  on^ 


Jesus  Cnpisr, — Ifuniverfal  falvation  wasm^ant-, 
there  is  reafon  to  fuppofe  the  Apoflle  would  have 
faid,  "  much  more  all  men  receive  abuDtiance  of 
*.'  grace  and  of  the  gift  of  righteoufnefs  and  iliall 
"  reign  in  life,"  but  indead  of  this,  he  is  careful 
to  fay,  *'  they  wh-.ch  receive  abundance  of  grace, 
^'  &c/'  intimating  that  it  is  only  a  part,  and  not 
^11  the  human  race,  who  (liall  receive  thofe  bene- 
iits  of  juflification  which  he  is  defcribing.  And 
in  the  fingle  place  where  he  fays  all  men,  it  doubt-» 
Icfs  means  all  of  that  great  clafs  of  men,  who  by 
a  holy  faith  become  federal  members  hi  Christ'^ 
fpiritual  body. 

Considering,  that  the  phrafes,  ?vany  and   all 
incn  are  often  in  fcripture  applied  to  great  bodies 
f)r  clalVes  of  men,  not  meaning  all  mankind  ;  that 
we  muft  fuppofe  this  paflage  coiifiilent  with  the 
other  writings  of  the    Apoflle  ;  confidering  the 
fubjecl  he  is  defcribing,  the  privileges  and  num- 
ber  of  the  faved,  and  how  pertinently  it  applies 
to  this  as  has  been,  explained  ;  confidering   that 
the   abounding   of  grace,    muft  apply    to    the 
number  of  offences  forgiven,  and  not  to  the  num» 
ber  of  men  who  are  h\^il^  ualefs  we  fuppofe  more 
men  are  faved  in  Christ,  than  fell  in  Adam  ;  it 
appears  plain  the  Apoftle  did  not  mean  the  falva- 
tion of  all  men.     I'he  application  of  thefe  words 
to  the  dodtiine  of  univerfal   falvation  fliows   the 
danger  o^  detaching  particular  paifages,  and  con- 
ftruing  them  by  themfelves,  without  regard  to  the 
fubjtA  of  the  writer.     In  my  former  remarks  on 
this  Epiflle,  mention  was  made  of  the  care  taken 
by  the    ApofUe,  to  limit  the  abounding  of  grace 
which  be   had  mentioned,  by  very  largely  dcfai- 
blng  the  holy  and  fandified  charadcr  of  thofe  to 
whom  grace  abounds  ;  and  if  men   would  reed 
thcfe  parts  of  his  Epiftle  with  fclf  application,  i 


*^he  Tnfiniic  Bemvolence  of  God,  237 

would  cut  off  their  vifionary    hope  from  the  paf- 
£age,    on  which  1  have  been  remarking. 

Sec.  6.  The  unholy  ftate  of  Imners  hearts,  is 
Av  SECOND  DIFFICULTY  in  the  Way  of  their  falva- 
tipn,  and  there  is  no  evidence  that  this  will  ever 
be  removed  from  all  men.     The  fnmer  doth  not 
ehoofe  a  God,  a  Saviour  and  a  gofpelof  fuch  ho- 
linefs.      He    could    love    a    God    according  to 
his   own  heart,   but  for  fuch  a  God  as  the  gof- 
pel  exhibits  he  hath  no  love  and  choice.  Christ's 
character  as  a  Saviour  from  mifery  he  perfedly 
-approves  ;  as  a  fanclifier  he  fees  no  excellency  in 
it.     While  he  loaths   puniflmient ;  he  delights  ii.i 
his  own  felfiflinefs,  pride,  and  lufts  which  are  the 
very  things  that  deferve  to  be  puniflied.     With  a 
gofpel,  which  is  inere  news^  good  iiews^  and  no  bad 
news  in  it,  and  no  law  of  holinefs  in  it ;  a  gofpel 
that  is  in  all  points  oppofite  to  the  moral  law  of 
holinefs,  he  will  be  delighted.     On  fuch  grounds^ 
he  will  be  ready  to  love  Christ  becaufe  he  thinks 
Christ  loves  him.     It  hath  been  already  ihown, 
that  the  firft  difficulty  is  removed  from  the  way 
of  falvation,  fo  that  no  men  will  perifh  merely  by 
that  obftrudion.     The  death  of  Christ  was  a 
great  governmental  tranfadion  ;  not  defigned  to 
make  God  good,  for  if  he  had  not  been  antece- 
dently good,  he  would  not  have  given  his  fon  to 
die  ;  not  making  it  a  matter  of  perfonal  juftice  to 
the  fmner  that  he  fhould  be  forgiven,  for  he  is 
perfonal ly  as  worthy  of  punifliment  fmce  the  death 
of  Christ  as  he  was  before  thepromife  of  a  Sav- 
iour.    It  was  a  governmental  tranfadion,  making 
it  confident  for  God  to  forgive  fuch  and  fo  many 
fmners  as  he  pleafes  ;  and  the  good   of  the  uni- 
verfe  will  be  the  rule  of  his  benevolent  pleafure. 
Hence  the  neceflity  of  a  renewal  and  of  fandifi- 
cation  by  the  fpirit   of  God,  which  are  fo  much 
fpoken  of  in  the  holy   fcriptures.     Though  etcr- 


hi.i/tui    AfjiB/Lf  y   I  i.ku/ti,tn.uun^     yuttt^ 


nal  niifery  be  the  threatened  punifhment,  no  man 
will  come  to  Chrift  to  efcape  it,  until  he  is  chan- 
ged by  the  Holy  Ghoft,  and  made  to  love  the 
Saviour's  characler.  Therefore  Chrift  faid,  "  Te 
'will  not  come  to  me  that  ye  ?night  have  life  J*  "  If  I 
had  not  come  andfpoken  unto  them  they  had  not  had 
ftn^  hut  now  they  have  both  feen  and  hated  me  and 
my  father.'*  The  firft  objedtion  to  fmner's  falva- 
tion  lay  out  of  themfelves,  and  arofe  from  their 
relative  connection  with  the  intelligent  fyftem  of 
beings,  in  which  God  defigned  to  produce 
the  greatefl  poflible  happinefs.  This  fecond  ob- 
jection lies  in  the  fmner  himfelf ;  and  will  con- 
tinue until  he  is  made  a  holy  creature. 

We  know  that  the  firlt  difBculty  implies  the- 
fecond,  and  that  it  mufl  be  removed  before  God 
can  confiltently  ad  to  remove  the  fecond ;  but 
ftill  they  are  of  diftindl  confideration,  and  the  re- 
moval of  the  firft  doth  not  imply  the  removal  of 
the  laft. 

The  gift  of  Chrift,  his  obedience  and  fuffer- 
ings,  muft  go  firft  to  make  it  confiftent  for  God 
to  give  the  fpirit,  by  whom  fmners  are  renew- 
ed and  effedually  inclined  to  choofe  the  gofpel 
falvation  ;  ftill  the  gifts  are  diftind.  The  gift  of 
Christ  was  to  remove  a  general  difficulty  which 
lay  in  the  way  of  all  mankind.  The  gift  of  the 
fpirit  is  to  remove  a  particular  difficulty  from  the 
hearts  of  individuals. 

Those  to  whom  he  doth  not  give  the  fpirit 
will  never  leave  their  fmg  ;  aiid  not  leaving  their 

fms  will  never  be  faved. Of  what  benefit  then 

will  the  gofpel  be  to  them  ?  Of  no  benefit,  and 
through  their  mifimprovemcnt  a  great  evil.  Al 
Paul  faid  of  the  law  in  his  own  cafe,  that  though 
it  was  good  in  its  nature  and  ordained  unto  life* 
Aill  by  means  thereof  fin  became  death  unto  him. 
So  with  the  gofpel,  though  ordained  unto  life  to 


the  Infinite  Benevolence  of  Cod,  239 

all  repenting  Tinners  j  to  thofe  who  do  not  re- 
pent,  it  will  be  the  means  of  an  aggravated  con* 
dcmnation,  through  their  own  unbelief.  In 
another  place  this  apoflle  faith,  that  it  will  be 
death  unto  death  to  fome.  And  Christ  fays,  if 
I  had  not  come  and  fpoken  unto  them,  they  had 
not  had  fm.  Their  rejedion  of  the  gofpel  by 
unbelief  made  them  more  guilty  than  if  there  had 
been  no  gofpel. 

Is  the  gofpel  then  a  difpenfation  of  goodnefs 
in  God,  when  it  will  probably  be  the  means  of 
increafmg  the  unhappinefs  of  many  fmners  ?  tru- 
ly it  is  not  the  lefs  a  difpenfation  of  goodnefs  on 
this  account.  The  law  was  a  difpenfation  of 
goodnefs;  but  if  there  had  been  no  law  we  had  not 
known  fm.  The  goodnefs  of  God  in  his  difpen- 
fations  to  creatures,  is  not  to  be  determined  from 
the  ufe  which  they  make  of  them  ;  for  the  befl 
difpenfations  may  be  the  worfl  improved.  God's 
goodnefs  in  his  difpenfations,  is  to  be  determined, 
Firft,  From  their  influence  upon  creatures,  who 
make  a  rational  and  right  ufe  of  them.  Secondly, 
From  their  eventual  efFed  in  promoting  the  great- 
eft  happinefs  of  the  univerfe,  which  is  the  ulti- 
mate objedl:  of  God  in  his  whole  government. 

Sec.  7.  It  was  faid  a  little  back  that  the  fcripture 
expreifions  of  Chrift's  dying  for  all  men^  the  world 
tffc,  were  not  only  reconcileable  with  the  dodrine 
of  eternal  mifery,  but  that  there  was  no  other  way 
in  which  infinite  wifdom  could  exprefs  truth  to 
men  in  the  language  of  common  fenfe,  even  on 
the  fuppofition  that  part  of  them  will  never  be 
faved.  And  I  now  put  the  queftion,  how  could 
infinite  wifdom  have  expreffed  the  truth  in  all 
refpeds,  more  perfedly  than  is  done  in  the  holy 
fcriptures,  even  allowing  that  part  of  men  will 
never  be  faved  ?  Do  they  fay  that  Chrift  died  for 
m  men,  and  gave  himfelf  aianfom  for  the  world  ? 


J-  J 


And  is  not  this  true  r  Is  it  not  true  that  he  hath 
removed  evtjry  objection,  but  the  choice  of  men*^ 
hearts  ?  When  we  addrefs  rtien,  on  any  fubje£t 
whatever,  exhorting  them,  and  telHng  them  there 
is  no  diflicuhy  in  the  way,  doth  not  this  always 
imply  an  exception  of  their  own  choice  and  will  ? 
If  we  tell  them  there  is  no  objedion  in  the  way, 
do  we  not  mean  to  be  underltood,  notwithfland- 
m^  what  we  fay,  that  their  own  will  may  be  art 
objection,  and  even  an  infurmountable  one  ?  It  is 
thus  in  this  cafe.  Chrifl  hath  died  for  all  men,  in 
fuch  a  fenfe  that  there  is  no  difficulty  but  thcif 
own  choice,  and  this  may  prove  an  eternal  obfta- 
cle.  If  it  doth,  God  will  not  be  difappointed, 
but  {how  the  nature  of  fin  by  means  of  their  un- 
belief, and  thus  make  it  the  caufe  of  promoting 
general  happinefs. 

Do  not  the  fcriptures  tell  us  "  he  that  believeth 
not  fliall  be  damned  ?"  Do  they  not  give  us  rea- 
fon  to  think  that  fome  will  not  believe  ?  They 
Certainly  do.  And  they  affign  as  a  reafon  ;  that 
the  wickednefs  of  men's  hearts  prevents  their  be- 
lieving and  choofmg  fuch  a  falvation  as  is  oflFered, 
and  going  to  heaven  through  the  fovereign  mercy 
of  God.  It  is  not  conceived,  how  the  fcriptures, 
could  in  all  refpetts,  have  told  us  the  truth  better 
and  more  plainly  than  it  is  done.  Though  wtf 
believe  in  as  diametrical  oppofuion  to  Dr.  H.  as 
he  fuppofes  the  law  and  gofpel  to  be  to  each 
ether  ;  there  is  flill  no  reafon  to  charge  the  word 
of  God  with  being  a  volume  of  contradi£bions. 
Not  attending  to  the  relation  of  the  law  and  gof- 
pel  to  each  other  in  GoD*s  government,  and  in 
his  difpenfations  to  finful  men,  is  the  fourcc  of  in- 
numerable errors.  In  this  fourcc  Dr.  H's  fchemc 
begins,  which  we  fuppofe  to  be  a  fyftem  of  error; 
and  that  moll  of  the  premifes  from  which  his  final 
conclufion  is  drawn,  are  as  erroneous  as  the  con- 


the  Infinite  Benevolence  of  Cod,  241 

clufion  itfelf.  I  have  endeavored  to  fliow,  that 
there  is  not  in  any  fenfe,  an  oppofition  between 
the  law  and  gofpel  ;  and  if  I  have  fucceeded,  the 
Dodlor's  fcheme  falls  ;  for  he  tells  us,  that  if  his 
ideas  of  "  the  difplay  of  law  and  gofpel  running 
"  through  the  whole  word  of  God  is  without 
"  foundation,  his  whole  argument  falls  to  the 
"  ground." 

Sec.  8.  Dr.  H.  in  the  mofl  important  part  of 
his  argument,  hath  made  a  digreflion  concerning 
the  progrefs  of  light.  (From  page  35  to  42.)  As 
I  mean  to  follow  him  in  his  own  order,  I  fhall  no- 
tice it  in  this  place.  He  intimates,  that  the  point 
on  which  light  hath  been  increafing,  is  the  falva- 
tion  of  all  men.  It  is  well  known  there  hath  beea 
an  increafe  of  light  in  the  church,  but  to  what 
hath  it  tended  ?  Not  to  prove  that  all  men  fhall 
be  faved.  There  hath  been  an  increafmg  light  ia 
the  manner  and  means  of  falvation,  and  in  the  na- 
ture of  that  holinefs  without  which  no  man  can 
fee  God.  From  an  increafmg  knowledge  of  the 
nature  of  holinefs,  it  hath  been  becoming  more 
and  more  apparent  that  all  men  will  not  be  faved. 
The  doQrine  of  future  and  eternal  puniftiment  is 
much  more  clearly  revealed  in  the  New,  than  it 
was  in  the  Old  Teftament.  By  an  increafmg 
knowledge  of  the  true  meaning  of  the  fcriptures, 
the  evidence  hath  been  growing  from  Chrifl's 
time  down  to  the  prefent  ;  and  it  will  continue 
to  grow  as  the  fubjed  is  examined  on  fcriptural 
grounds. 

It  is  ftrange  Dr.  H.  fhould  fay,  as  he  doth  in 
page  39,  that  the  reafon  the  Jews  were  fuch  ma- 
licious perfecutors  of  Chrift,  was  becaufe  he  fct 
the  gofpel  door  open  to  all  the  nations.  It  doth 
not  appear  that  either  the  friends  or  enemies  of 
Chrift,  had  an  idea  in  the  time  of  his  life,  that 
Gg 


24*  tiernal  Mijery  reconctleable  With 

this  would  be  the  cafe;  neither  was  itaflid.  No 
door  was  opened  to  the  Gentiles,  until  after  the 
death,  refurrection  and  afcenfion  of  our  bleiTcd 
Saviour.  He  told  the  Syrophenician  woman, //7j/ 
//  was  71 'it  lawful  to  take  the  child  runs  bread  and 
caji  it  to  the  dogs.  His  miniftration  was  confined 
among  believers  in  the  law  of  Mofes.  He  cx- 
prefsly  faid,  I  am  not  f cut  but  unto  the  loll  Jheep  of 
the  houfc  of  Ifrael,  Matt.  xv.  24.  He  diredcd 
his  difciples,  Go  not  into  the  ivay  of  the  Gentiler, 
but  go  rather  to  the  loft  fheep  of  the  houfe  of  IfraeL 
Matt.  X.  5,  6.  The  caufe  alfigned  for  the  perfe- 
cution  of  Jesus  by  the  Jews,  is  directly  contrary 
to  known  matter  of  fad.  Christ  alligns  in  many 
places  (which  a  gofpel  minifter  ought  to  have  no- 
ticed) the  reafons  of  Jewiih  enmity.  He  reproved 
their  vices — told  them  truth  which  they  hated— 
difplayed  the  character  of  himfelf  and  his  father, 
which  they  did  not  love — and  overturned  their 
felf-rightcous  hopes  of  heaven. 

When  the  Apoftles  of  Christ  were  after- 
wards perfecuted,  it  was  not  for  preaching  to 
Gentiles,  but  for  overturning  the  Jewifh  difpen- 
fation.  Glad  would  the  Jews  have  been,  if  the 
Apoftles  had  gone  among  the  Gentiles  never  more 
to  return,  and  threaten  the  overthrow  of  the  Mo- 
faic  difpenfation.  They  had  no  prejudice  againft 
fuch  Gentiles  as  would  become  profelytes  to 
Judaifm.  Chriflianity  and  not  Gentiles  was  the 
object  of  Jewifli  enmity.  It  is  eal'y  to  fee,  that 
Dr.  H.  fell  into  this  idea  of  Jewifli  prejudice,  in 
order  to  infinuatc,  that  pride  and  a  felfifli  defire 
to  monopolize,  as  he  exprelVes  it,  the  benefits  ot 
the  gofpel,  arc  the  reafons  that  any  dilbelieve  the 
fi«lvation  of  all  men.  I  think  real  chriftians 
wjII  not  feel  any  force,  either  in  his  argument  or 
defcription. 


the  Infinite  Benevolence  of  God.  243 

Sec.  9.  From  the  $7^^^  ^^  ^^^  7  ^^5  P^FJ^  of 
his  book.  Dr.  H.  attempts  an  argument,  from 
what  he  calls  the  nature  and  office  of  faith.  I 
moft  fincerely  wifh  if  poflible,  to  fele6t  his  argu- 
ment from  an  extent  of  words  ;  and  if  I  have  not 
done  it,  the  fauh  is  not  intentional. 

By  feveral  quotations,  I  will  endeavor  to  place 
his  idea  of  faith  and  its  office  before  the  reader. 
Page  70.  "  Faith,  agreeably  to  every  juft  idea  v.e 
**  can  form  of  it,  never  had,  never  can  have,  any 
*^  other  province  than  this ;  to  give  fenfe  and  en- 
"  joyment  of  an  unalterable  fad  or  object,  if 
**  comfortable  ;  or  diftrefs,  if  the  reverfe."  Page 
^y,  "  The  Apoftles,  in  all  their  preaching,  com- 
*'  manded  every  one  of  their  hearers  to  believe 
*'  faving  truth,  on  pain  of  damnation,  knowing, 
*'  at  the  fame  time,  that  their  behef,  or  unbelief, 
*'  would  not  in  the  lead  alter  that  truth.  Yet  their 
*^  comfort  in  the  truth,  depended  on  their  belief 

of  it."  Page  59.  "  Faith  is  in  the  nature  of 

things  neceffary  to  an  experience  and  enjoy- 
"  ment  of  the  benefit."  Page  102.  "He  did 
*'  juftify  us  not  as  penitent ;  but  as  impenitent  ; 
*'  not  as  believers,  but  as  unbelievers  ;  not  as  god- 
*'  ly  in  the  lead  degree  ;  but  as  wholly  ungodly  y 
**  and  then  brings  the  knowledge  and  comfort  of 
*'  this  previous  tranfadion  to  our  fouls,  by  giving 
*'  us  a  heart  prepared  to  have  light  and  iiill  evi- 
"  dence  operate  properly  upon." 

In  the  defcription  that  Dr.  H.  gives  of  faith 
we  fee  the  following  things, 

I  ft.  "  That  it  never  had,  nor  ever  can  have 
*'  any  other  province  than  this,  to  give  fenfe  and 
"  enjoyment  of  an  unalterable  fad  or  object." 
Though  Dr.  H.  fpeaks  much  of  being  a  Calvinift, 
his  idea  of  faving  faith  is  eflentially  different  from 
the  calviniftic,  and  he  leaves  out  all  exercife  of  the 
heart  and  affections.   The  calviniftic  faving  faith, 


cc 


244         Lternai  mtjery  reconctieat?ie  witb 

includes  a  holy  choice  of  God,  of  Christ,  of  the 
gofpel  and  its  doftrincs ;  and  this  choice  is  not 
grounded  on  expelled  perfonal  benefits,  but  on 
the  excellence  and  worthinefs  of  the  objects  cho- 
fen.  A  perfon  may  have  the  calviniflic  faving 
faith,  and  dill  have  no  hope  that  he  hath  become 
a  chriftian  indeed.  The  primary  office  of  faith, 
is  rot  to  give  fenfe  or  enjoyment  of  the  certainty 
<»f  Salvation  ;  but  to  form  fucli  an  evangelical  un- 
ion with  Christ  as  entitles  to  the  promife  ;  and 
^vhether  the  believer  hath  fenfe  and  enjoyment  of 
the  title  or  not,  his  faith  is  not  the  lefs  effedual. 
2nd.  Dr.  H.  profefles  to  agree  with  us  that 
fmneis  are  juftified  by  faith,  flill  he  faith  that 
*'  they  are  juflified  not  as  penitent  but  as  impen- 
**  itent  ;  not  as  godly  in  the  lead  degree  but  as 
"  wholly  ungodly  ;  not  as  believers  but  as  un- 
*'  believers."  So  that  in  his  faith  there  is  no 
penitence,  no  godlinefs,  yea  even  no  believing. 
The  calviniflic  idea,  is  this,  that  the  unholy  foul 
is  regenerated,  or  born  again  by  the  holy  fpirit, 
giving  a  new  moral  principle,  relifh  or  na- 
ture. That  from  this  holy  principle  or  nature 
will  fpring  the  holy  exercifes  of  faith  and  repen- 
tance. The  calviniflic  faith  is  an  exercife  of 
evangelical  godlinefs  ;  but  Dr.  H's  faith  hath  no 
godlinefs  in  it,  bccaule  we  are  juflified,  according 
to  him  as  wholly  ungodly  and  impenitent.  The 
calviniflic  faith  fuppofes  a  begun  fanQificatlon, 
but  his  faith  fuppofes  no  fanditication.  Enough 
hath  been  faid  to  fhow  the  nature  of  his  faith, 
and  that  it  is  neither  more  nor  lefs  than  this,  be- 
Jiei'i?]g  that  all  men  Jh all  be  favcd.  Some  enthu- 
fiafls  have  gone  into  the  opinion  that  the  cfTencc 
of  faith  confifls,  in  thinking  that  Christ  died  for 
them  in  partieular^  or  that  they  in  particular 
jhali  be  J'avcd.  This  does  not  feem  to  be  the 
Doclor's  notion,  for  he  tells  us  page  135.    "  We 


the  Injiniie  Benei^oknce  of  God,  14^ 

"  do  not  confider  afTurance  of  falvation  to  be  of 
"  the  eflence  of  faving  faith,  but  merely  confe- 
*^  quential  even  as  hath  been  iifual  with  protef- 
"  tants.  The  faith  we  contend  for  hath  nothing 
*'  immediately  and  dircdly  to  do  with  ourfelves" 
that  is,  it  is  not  believing  that  we  in  particular 
Ihall  be  faved  ;  but  it  is  believing  all  men  will  be 
faved,  and  we  of  courfc  as  part  of  all  men.  Ac- 
cording to  him  the  office  of  faith,  is  to  give  us 
enjoyment.  "  It  never  had  nor  ever  can  have  any 
*'  other  office  but  to  give  us  enjoyment"  that  is, 
comfort  us  with  the  idea  that  we  fliall  elcape  all 
mifery,  and  come  to  everlafting  felicity. 

I  DO  not  find  any  argument  fhowing  this  idea 
of  faith  to  be  a  right  one,  except  the  Doclor's  own 
alfertion,  that  he  was  a  Calvinifl.  In  page  ^^  it 
is  faid  "  all  who  hear  the  gofpel  are  command- 
*'  ed  to  believe  it — all  who  believe  it  have  eternal 
*'  life."  To  thefe  maxims  we  aflent.  He  adds 
^'  their  belief  doth  not  make  the  foundation  of 
*'  their  faith  and  falvation  more  true  than  it  was 
**  before."  This  obfervation  is  calculated  to 
miflead.  The  foundation  of  men's  falvation, 
and  on  which  a  faving  faith  (lands,  is  the  mercy 
of  God  through  the  merits  of  Jesus  Christ.  It 
is  true,  that  this  cannot  be  made  any  more  fure 
by  the  faith  of  a  creature  ;  but  the  foundation  on 
which  a  believer's  faith  ftands  and  his  own  title  to 
falvation,  are  two  things.  Faith  is  neceflary  for 
the  title,  but  doth  not  lay  the  foundation,  and 
without  faith  there  is  no  title.  It  is  only  to  faith 
that  the  promife  of  juftification  is  made,  and  the 
Doctor's  pofition  that  God  juftifies  finners,  "  not 
"  as  believing  but  as  unbelieving*'  is  wholly  un- 
fcriptural.  He  alfo  fays,  "  all  who  believe  have 
*'  a  witnefs  of  their  title  to  eternal  life  on  their 
"  beheving,"  this  is  true  or  not,  according  as  we 
underftand  the  word  witnefs.     If  by  witnefs  be 


meant,  that  ihey  have  a  knowledge  of  their  own 
eternal  falvation  it  is  not  true,  for  many  who  have 
afaving  faith,  are  not  confcious  of  their  faith. 
If  by  witnefs  be  meant,  there  is  that  in  them,  which 
in  the  fight  of  omnifcience  is  evidence  of  their 
right  to  the  proniifes,  it  is  true. 

Next  follows  an  argument,  which  is  faid  to 
be  founded  on  i  John  v.  lo  to  13.  "  If  we  do 
*'  not  believe  that  to  be  true,  the  belief  of  which 
"  centers  in  a  fure  title  to  eternal  falvation,  we 
*'  make  God  a  liar.  But  if  God  had  not  laid  a 
^'  fure  foundation  for  the  fure  eternal  Ufe  of  all, 
*'  fome  would  make  him  true  in  not  believing, 
*'  and  a  liar  in  believing  it." 

The  femblance  of  argument  in  this  pafTagc, 
arifes  from  a  wrong  idea  of  the  nature  of  faith. 
Through  all  he  fays  on  this  matter,  he  goes  on 
the  fuppofition  (though  he  does  not  exprefsly  af- 
fert  k)  that  faith  is  believing  all  men  Jb  all  be  faved. 
1  his  is  begging  the  queftion,  or  taking  for  grant- 
ed the  very  matter  in  difpute.  All  agree  that 
thofe  who  have  faith  and  believe  fliall  be  faved. 
Saving  faith  or  believing,  doth  not  confifl:  in 
thinking  that  I  myfelf,  or  another  man,  or  all 
will  be  faved ;  but  it  confifls  in  receiving  and  dc' 
pending  with  love,  on  the  objedl  of  faith.  The  ob- 
ject of  faith,  is  CiiRisT  and  the  holy  truths  of  the 
gofpel. 

Let  us  take  Dr.  H's  argument,  and  fubflitute 
receiving  with  loic^'m  the  place  of  the  words  be- 
lief ^Xi^  believing.  **  If  we  do  not  iviih  love  re 
ctive  that  as  truth,  the  receiving  of  which  with 
love  centers  in  a  fure  title  to  eternal  life,  we  make 
God  a  liar.  Any  man  in  the  world  docs  this 
ivhodoes  not  receive  with  love.  But  if  God  had 
not  laid  a  fure  foundation,  for  the  fure  eternal 
life  ot  all,  fome  would  make  him  true  in  not  re- 
ceiving with  love^  and  a  liar  in  receiving  with  love,^* 


ibe  Infinite  Benevolence  of  Gos.  I47 

By  thus  fubflituting  a  defcrlptlon  of  faving  faith 
in  the  place  of  the  words  belief  and  believing,  all 
appearance  of  argument  for  univerfal  falvation 
vanifhes. 

Page  4th.  "  It  is  clear  that  neither  our  faith 
**  or  hope  can  have  any  influence  on  the  previous 
*'  objcdt  of  our  faith  or  foundation  of  our  hope, 
"  both  thefe  are  immutable  and  eternal."  I 
here  perfedly  agree  with  Dr.  H.  and  the  confe- 
quence  is  this,  that  his  faith  and  hope  that  all 
men  fliall  be  faved,  will  have  no  influence  to  that 
event.  The  foundation  which  he  often  mentions 
is  this  "  the  Lord  knoweth  them  that  are  hisJ^ 
But  the  queftion  ftill  returns  are  all  his  in  a  fa- 
ving fenfe  ?  Or  all  his  by  fandification  ?  The  ex- 
preflion  knowing  them  that  are  his^  is  a  ftrong 
intimation  that  fome  are  not  his  favingly.  The 
foundation  on  which  all  men  are  commanded  to 
believe,  is  an  atonement  that  is  adequate  to  the 
falvation  of  innumerable  fmners.  The  founda- 
tion of  real  falvation  to  men's  fouls,  is  the  renew- 
ing of  their  hearts  in  love  and  faith  ;  and  God 
hath  nowhere  faid,  that  he  will  remove  a  fmful 
heart  from  all  thofe  in  whofe  way  there  remains 
no  other  difficulty.  In  order  to  fhovv  the  nature 
of  fm  in  the  mod  efl?e£iual  manner,  and  to  prove 
that  there  iis  in  it,  an  intentional  oppofition  to  ho- 
linefs  ;  it  is  probable  he  determined  that  he  never 
would  remove  it  from  fome  men. 

Page  57.  "  Regeneration,  fanclification  and 
**  perfeverance  to  eternal  life  are  as  abfolutely 
"  from  God  as  the  atonement  was."  This  is 
doubtlefs  true  ;  but  is  no  evidence  that  God  will 
give  regeneration  and  fandification  to  all.  The 
fufficiency  ofthe  at(;nement  is  not  God's  rule  in 
forgiving  fm,  but  the  repentance  and  faith  of  the 
fmner. 


^4*  Eternal  I  Mtfcry  reconcile  able  with 

Page  59.  "  They  (the  Apoflles)  excluded 
**  every  thing  in  man  from  having  the  remoteft 
*'  fliarc  in  the  matter  of  his  juftilicationor  recon- 
**  ciHation  to  God  :  every  thing  I  fay,  good  as 
**  well  as  bad,  grace  after  the  implantation  of  it  as 
"  well  as  enmity  before."  Every  thing  in  man 
ought  to  be  excluded  as  the  meritorious  matter  or 
ground  of  juliitication  ;  (lill  this  doth  not  pre- 
vent the  need  of  a  holy  faith,  as  the  means  of  be- 
ing entitled  to  judification.  The  meritorious  mat- 
ter, is  the  atoHement  of  Christ  :  the  means  en- 
titling to  judification,  are  the  holy  exercifes  of  the 
believers  heart. 

From  Dr.  H*s  parable  in  page  60,  we  learn  his 
idea  of  faith.  That  it  is  believing  all  men  will 
be  faved  ;  alfo,  that  the  reafon  they  do  not  fooner 
believe,  is  an  apprehenfion  that  God  is  their  ene- 
my on  account  of  fome  pad  fm  ;  and  not  becaufe 
there  is  a  prefent  oppofition  of  their  hearts,  to  the 
divine  chara6ler  and  law. — Is  this  confident  with 
what  Christ  fays,  they  have  both  feen  and  hated 
me  and  my  father ^^  or  is  the  enmity  of  the  carnal 
mind  of  which  the  Apollle  fpeaks,  as  natural  to 
man,  agreeable  to  this  reprefentation  ? 

We  may  further  learn  our  authors  notion  of 
gracious  exercifes,  from  what  he  fays  of  repent- 
ance, from  page  126  to  134,  where  he  tells  us 
.that  the  certain  falvation  of  the  human  kind,  may 
be  argued  from  repentance.  He  no  where  ex- 
prefsly  defines  repentance  ;  but  the  only  kind  of 
repentance  that  is  confident  with  the  obferva- 
tions  he  makes  upon  it,  is  a  mourning  for  Jin  be^ 
caufe  it  is  againjl  our  own  interefl^  and  this  is  not 
that  repentance  to  which  the  promifes  are  mad^. 

Page  128.  *' The  gift  of  repentance  as  well 
"  as  faith  and  every  other  grace,  is  only  that  the 
"  furc  pardon  and  falvation  may  be  enjoyed  by  the 
*'  foul.*'     Here  it  appears  that  his  repentance,  ia 


the  Infinite  Benevolence  ofGon.  249 

whatever  it  confifts,  hath  the  fame  office  as  his 
feith,  to  make  the  perfon  know  and  enjoy  the  ex- 
pefbation  of  being  faved. 

He  informs  us  page  128,  that  the  command  to 
repent  impUes  that  repentance  is  made  fure  and 
aji  the  benefits  conneded  with  it.  But  why  is 
repentance  made  more  fure  by  this  command, 
than  obedience  to  the  law  was  ?  God's  right  to 
comnaand  doth  not  arife  from  the  certainty  of  a 
compliance.  If  a  command  implies  certain  obe- 
dience, there  would  never  have  been  any  fin  in 
the  univerfe  \  for  all  lin  is  a  violation  of  fome 
command. 

.  In  page  131,  we  are  told  concerning  "  regen- 
"  eratibn,  faith,  love,  and  every  good  work 
♦*  wrought  in  us  and  exercifed  by  us,  that  there 
"  is  llridly  no  propriety  in  preaching  any  of  them 
^*  as  gofpel,  that  i^,  as  truth  founded  in  fad  that 
**  ought  to  be  believed,  unlefs  all  is  made  true 
f^  and  fure  before  we  have  any  acquaintance  with 
^'  the  tidings  or  any  operation  from  them.'* 
The  truth  is,  we  have  no  right  to  preach  any  of 
thefe  graces,  as  news  founded  in  fad,  until  they 
really  become  matter  of  fad.  All  thefe  graces 
are  gofpel  duties  incumbent  on  all  men,  but  they 
are  not  gofpel  fads  until  they  have  an  exiilence, 
by  the  real  love,  faith  and  repentance  of  men. 

That  kind  of  preaching  which  reprefents  re- 
generation, repentance,  &c.  as  founded  in  fad 
and  made  fure,  and  ilill  without  any  operation  on 
men's  own  felves,  will  be  very  agreeable  to  the 
libertines  of  the  world.  Thefe  men  v;i)l  doubt- 
lefs  be  contented  with  regeneration  and  repent- 
ance in  Christ,  fo  long  as  they  can  keep  per- 
fonal  repentance  at  a  diftance.  Though  Ur.  H. 
talks  much  about  regeneration,  faith,  love,  repen- 
tance, and  being  like  other  men  who  were  right 
H  h 


250         Lternal  Mijcry  reconuleahle  with 

m  fentiment,  as  he  fays,  yet  when  he  comes  \o 
defcribe  thefe  graces  and  their  office,  it  appears 
that  the  reality  of  chriftian  hoHnefi;  is  dropped  from 
his  fcheme,  and  only  the  name  of  particular  ex- 
ercifcs  retaine^^..  He  retains  calviniftic  names 
and  phrafes  without  the  things  fignified  by  them. 

That  my  defcription  is  not  uncandid,  I  think 
nuifl  appear  by  a  quotation  from  pages  132,  133. 
^  They  who  would  make  repentance,  faith,  re- 
"  generation,  or  any  other  grace,  means  necefTary 
"  to  our  falvation  fay  right,  but  they  who  make 
"  them  terms  of  diltindion  in  us,  to  give  u?  a 
**  fure  title  to  falvation,  put  our  fafety  now  on  the 
"  fame  footing  or  ground,  on  which  Adam  ftood 
"  at  firft,  as  to  the  general  nature  and  reafon  of  it. 
*'  Adam  muil  have  had  a  good  heart  and  a  good 
"  life  and  then  he  would  have  been  fafe,  yet  all 
"  would  have  been  of  God's  grace,  or  free  gift, 
*'  as  every  body  will  allow  :  for  his  whole  being 
"  was  fo.  New,  fay  they,  we  mufl  have  good^ 
"  penitent^  believing^  and  holy  hearts^  in  a  good  de- 
*'  ^xtt^all  of  God's  grace^zxidi  then  we  have  a  ti- 
"  tie  to  his  favor,  and  not  otherwife.  We  need 
"  not  be  quite  ^o  good  as  Adam  muil  have  been, 
'•  but  our  fafety  itands  on  the  fame  general 
"  ground,  and  i:i  a  good  degree  too.  The  degree 
'•  alters  not  the  nature  or  ground  of  our  fafety  : 
''•  The  general  reafon  is  wholly  the  fame.  Both 
''  (land  on  perional  qualifications.  But  the  truth 
"  is,  Adam  Hood  wholly  on  his  perfonal  quaUfi- 
*'  cations  :  we  (land  wholly  onthofe  of  Christ, 
*'  and  enjoy  the  comfort  and  operation  of  them  by 
"  regeneration,  faith,  repentance  and  every  vir- 
*'  tue.''     On  this  palfage  I  remark  : 

id.  Dr.  H.  fpcaksof  the  benefits  received  by 
Adam  in  a  flate  of  innocence,  as  the  fruits  oi 
grace.  He  doth  not  diltinguifh  between  good- 
nefs  and  grace.     A  favor  done  19  a  holy  creature 


ihe  Infinite  Benevolence  of  God.  251 

IS  goodnefs  ;  but  grace  is  a  kind  difpofition,  or 
benefits  done,  to  a  creature  that  is  finful  and  un- 
deferving.  There  is  no  propriety  in  faying,  that 
grace  was  exercifed  to  Adam,  in  his  holy  Hate. 

2d.  Though  Dr.  H.  ofren  mentions  regenera- 
tion, he  blends  it  in  with  thofe  graces  that  are  ex- 
crcifcs  of  the  regenerated  heart,  fuch  as  faith,  re- 
pentance and  hope.  He  certainly  knew  that  di- 
vinity writers  confider  regeneration  as  the  im- 
plantation of  a  holy  temper,  and  that  the  chrif- 
tian  graces  are  exercifes  flowing  from  that  temper 
and  conformable  to  its  moral  nature.  This 
mingling  of  names  tends  to  confufion  of  ideas. 

3d,  He  tells  us  that  repentance,  faith,  regene- 
ration, are  not  terms  of  di(lin(5lion  in  us  necelTary 
to  give  a  title  to  falvation ;  but  only  to  give  a 
knowledge  of  it ;  that  is  a  knowledge  that  all  men 
will  befaved,  as  he  treats  the  fubjetl.  So  that  a 
man  who,  mofl  fixedly  believes  that  all  men 
will  befaved,  is  regenerated,  is  a  penitent,  is  a  be- 
liever, notwithftanding  the  mofl:  abandoned  wick- 
ednefs  of  heart  and  life.  According  to  his  idea 
of  the  chriflian  chara<^er,  a  man  may  be  mofl 
eminent  in  wickednefs ;  and  a  mofl  eminent  chrif- 
tian  at  the  fame  time.  This  totally  abolifhes  ho- 
linefs  from  the  chriflian  falvation,  and  heaven  on 
thefe  ideas  of  the  chriflian  character,  may  be  the 
mofl  wicked  place  in  the  univerfe.  If  "  by1:erms 
of  diflindlion  in  us"  he  meant  the  meritorious 
ground  of  falvation,  it  would  be  right  enough  ; 
but  he  goes  furthe»r,  and  difcards  regeneration 
and  perfonal  grace,  as  ncccflary  for  a  fure  title  to 
falvation,  and  this  was  neceffary  on  his  fcheme. 
What  kind  of  repentance,  faith  and  regeneration 
are  neceffary  in  fuch  a  fcheme  as  his  ?  They  need 
only  be  fomething,  which  gives  us  affurance  that 
we  fhall  be  forever  happy  ;  and  the  comfort  con- 
fiflsj  in  fuppofing  we  lliall  be  delivered  from  etcr- 


252  JLternal  Mijery  reconciieable  with 

nal  torment.  Only  convince  the  devils  that  they 
will  be  favcd,  and  they  may  have  all  this  comfort 
and  all  their  malice  in  union ;  without  any  com- 
fort in  loving  God  and  his  law.  Would  this  be 
chriflian  comfort  ? 

4th.  The  argument  by  which  he  rejects  per- 
fonal  qualifications  from  being  neceffary  to  a  title 
for  heaven,  is,  that  this  would  make  our  ftanding 
fniiilar  to  the  ftanding  of  Adam.  Doubtlefs  in 
fome  refpeds  the  chriftian  ftanding  is  fimilar  to 
the  ftanding  of  Adam  ;  while  in  others  it  is  total- 
ly diiFimilar.  It  is  fimilar  in  this  refped:,  that 
perfonal  holinefs  was  abfolutely  neceflary  for  both. 
Christ's  Heaven  requires  holinefs  as  much  as 
Adam's  Paradife  did  j  and  his  lav/  requires  holi- 
nefs as  much  as  the  original  moral  law.  The 
benefits  enjoyed  by  Adam  and  by  the  chriftian 
were  both  a  fruit  of  divine  goodnefs,  and  to  the 
chriftian  a  fruit  of  grace  ;  but  God  hath  a  differ- 
ent manner  of  exercifmg  his  goodnefs  ;  and  the 
manner  of  exercifmg,  in  both  cafes  required  the 
perfonal  holinefs  of  thofe  who  are  the  fubje^s  of 
it.  God  is  a  holy  being,  and  the  happinefs  of 
the  univerfe  depended  on  having  the  higheft  evi- 
dence of  his  holinefs.  His  creature  Adam  was 
alfo  holy,  and  fo  long  as  he  continued  of  this 
chara6ler,  there  was  a  fitnefs  that  God  as  evi- 
dence of  his  own  charader,  ftiould  beftow  bene- 
fits upon  him  1  After  Adam  fell,  God  did  not 
beftow  benefits  upon  him,  not  becaufe  he  delight- 
ed in  mifery  or  was  not  good  ;  but  if  he  had  treat- 
ed him,  being  now  become  a  finner,  as  he  would 
have  treated  him  if  he  had  continued  holy,  it  would 
have  taken  away  the  evidence  of  his  own  holinefs. 

Though  it  would  not  be  wife  to  fay,  that  the 
perfonal  holinefs  of  Adam  merited  happincfs,  it  is 
ftill  true  that  his  holinefs  made  it  fit  God  fhould 


the  Infinite  Benevolence  of  Gob.  253 

treat  him  as  a  holt  being,  and  as  one  holy  being 
will  treat  another  holy  being. 

Next,  to  come   to  the  cafe   of  the  finner. 
Christ's  atonement  was  necerflary  to  (land  in  the 
place  of  his  eternal  mifery   and  anfwer  the  fame 
ends.     This  atonement  was  the  meritorious  ground 
of  his  title  to  falvation.     The  free  and  efficacious 
grace  of  God  the  spirit,  is  the  applying  ground 
of  his  title  to  falvation.     And  his  own  fanctifica- 
tion   or   gracious  exercifes,  are  the    preparatory 
ground  of  his  title  to  falvation.     Though  Christ 
purchafed  forgivenefs,  and  purchdfed  the  fpirit  to 
fandify,  this  doth  not    deftroy  but  confirms  the 
need  of  perfonal  holinefs.     It  is  jufl  as  fit,  with 
refpedt  to  the  creatures  relation   to   God,  and  as 
neceffary  in  the  nature   of  things,  that  a  fmner 
faved  by  fovereign  grace  fhould  be  holy,  as  it  was 
that  Adam  (landing  in  divine  goodnefs  by  the  law 
fhould  be  holy.     In  the  cafe  of  Adam,  perfonal 
qualifications  or  holinefs  gave  a  title  to  divine  fa- 
vor only  on  the  ground  of  fitnefs,  and  not  on  the 
ground  pf  merit  ;    and  this  is  all  that  can   be 
meant  by  his   title  to   heaven  or  (landing  in  the 
divine  favor,  by  his  own  righteoufnefs.  There  was 
no  reafon  againfl  Adam's  having  his  makei's  fa- 
vor ;  and  there  was  the  reafon  of  fitnefs,  but  not 
of  merit  that  he  (liould  have  it.     In  the  cafe  of  the 
finner,  there  is  an  adual  reafon  againfl  his  having 
his  maker's  favor,  which  can  be  removed  only  by 
his  union  with  Jesus  Christ  ;  and  it  is  unmer- 
ited mercy,  in  all  refpeds,  which  forms   that  un- 
ion.    Perfonal  or  meritorious  diflindions  in  us  is 
not  the  reafon  of  its  being  formed,  but  folely  the 
good  pleafure  of  God.     Still  there  is  as  much  and 
the  fame  reafon,    that  the  creature  who  hath  his 
maker's  favor   through    the  grace  of  the  gofpel, 
fhould  have  the  perfonal  diftindion  of  holinefs  ; 
as  there  would  be  if  he  had  it  through  the  law. 


254         Eurnal  M if  cry  reconctkahk  with 

The  gofpel,  therefore  as  carefully  provides  for 
perfonal  holinefs,  which  Dr.  H.  calls  perfonal  dif- 
iinBions  in  us,  as  the  law  did.  And  though  the 
atonement  of  Christ  is  the  meritorious  ground 
of  mens  title  to  eternal  life,  in  all  refpeds,  yet 
perfonal  holincfs,  regeneration,  faith  and  repent- 
ance, are  as  neceflary  for  a  gofpel  title  to  heaven 
as  holinefs  was  for  a  legal  one.  So  far  as  the  ex- 
prefTion/zV/d:  to  heaven  is  proper  in  this  matter,  the 
truth  is  this ;  i^.dam's  title  was  in  God's  good- 
nefs  by  holincfs ;  and  the  believer's  title  is  in 
God's  fovereign  grace  through  holinefs.  Per- 
fonal holinefs  is  in  both  cafes  equally  ncceflary, 
and  there  is  the  fame  need  or  fitnefs  that  the  fin- 
ner  Ihould  be  renewed  and  have  a  holy  temper 
given  to  him,  in  order  for  the  gofpel  falvation, 
as  thifre  was  that  Adam  fliould  be  created  with  a 
holy  temper  in  order  to  be  treated  as  a  holy  being. 
The  new  birth  or  new  creation  is  as  necelfary  as 
the  firfl  creation  w^as.  There  can  be  no  heaven 
for  fmners  without,  nor  any  title  to  heaven.  Dr. 
H's  idea,  that  the  only  need  of  regeneration, 
faith  and  repentance  is  to  give  us  comfort  in  the 
apprehenfion  wc  fhall  be  favcd,  falls  wholly  ihort 
of  the  office  of  holinefs  and  grace  in  the  chriftian 
falvation.  God  cannot,  even  through  a  Saviour, 
accept  the  fmner  without  perfonal  holinefs. — 
Chriftian  comfort,  is  the  comfort  of  enjoying 
God  and  Christ  ;  and  for  this  alfo,  perfonal  ho- 
linefs is  neceflary.  lie  is  as  erroneous  in  his 
whole  fchcme  of  the  nature  and  neceility  of  grace 
or  holinefs  in  the  foul,  as  he  is  in  his  apprehen- 
fion of  future  rewards.  It  is  conceived,  that  in 
order  to  eltabliih  his  doctrine  he  hath  taken  away 
from  the  gofpel  all  holinefs  and  molality  of  char- 
afler.  Much  more  of  this  will  be  feen  in  the  fe- 
quel. 


the  Infinite  Bene'voknce  cfGoD.  255 

Sec.  10.  In  the  courfe  of  Dr.  H's  defign,  he 
found  the  fcripture  dodtrine  of  eledion,  as  it  hath 
been  commonly  underftood  by  chriflians,  ftand 
dire^bly  in  his  way.  For  if  part  of  men  are  e- 
leded,  and  part  not  eleded  to  eternal  life ;  the 
confequence  followsthatall  men  will  not  be  faved. 

To  fupport  his  fcheme,  it  became  neceffary  to 
make  the  fubjeds  of  a  divine  eledion  co-exten- 
iive  with  the  human  race. 

Dr.  H.  gives  the  following  defcription  of  the 
divine  decrees,  "  every  thing  moral  and  natural, 
*'  every  being  and  mode  of  being,  every  circum- 
"  fiance,  every  connexion  and  confequence 
"  throughout  the  whole  fcale  or  fyftem  of  being, 
*'  did  originally,  abfolutely  depend  on  ihe  choice, 
*'  decree  or  predeRination  of  the  eternal,  irnmu- 
**  table  Jehovah.  And  all  things,  in  adual  be- 
**  ing,  have  now  the  fame  entire,  abfolute  de- 
**  pendence,  and  ever  will  have  to  all  eternity." 
While  I  agree  with  the  above  defcription  of  God's 
decrees  ;  I  can  by  no  means  fuppofe  that  they  en- 
fure  the  falvation  of  all  men.  The  firfl  fiep  which 
Dr.  H  takes  to  eflablifh  his  opinion,  is  to  fit  the 
meaning  of  words  *to  his  own  purpofe.  Page  78. 
"  It  is  a  miflaken  apprehenfion  in  fome,  that 
"  eledion,  decree,  predeflination,  &c.  neceflarily 
"  implies  diftindion.  The  words  do  not  even. 
"  «^/?/r^//y  imply  any  fuch  thing."  In feveral pages 
prcceeding  this  quotation  the  Dodor  largely  infifts 
that  thefe  words  imply  great  diftinclion  in  the 
worldly  flate  of  individuals  and  nations,  and  gives 
us  many  examples.  But  if  none  of  thefe  words 
naturally  imply  a  ftate  of  diflindion  they  mud  be 
unnaturally  ufed  in  the  fcriptures  where  they  def* 
cribe  fuch  diftindions  in  men's  worldly  flate. 

In  page  78,  we  find  the  following.  "  When- 
"  ever  eledlion  or  predellination,  in  facred  fcrip- 
^[  ture,  doth  diflinguiili  one  perfon,  or  one  com- 


1^0         Eterml  Mijery  reconcile  able  wiib 

•'  munity,  or  one  dcfcription  of  perfons  from  a- 
*^  nother,  it  iitver  hath  the  leafl  regard  to  any 
•'  thing  beyond  the  grave,  excepting  a  difference 
"  in  degree  of  felicity."  Page  80.  "  The  divine 
<'  will,  purpofe,  eledion,  decree,  predefliiiation, 
*'  or  by  whatever  term  you  would  fignify  the  e- 
"  ternal,  immutable  plan  of  Jehovah,  does,  ev- 
•*  ery  where  in  his  word,  fully  fecure  the  certain 
'^  happinefs  of  all  the  human  race,  after  death. 
«'  This  aflertion  is  bold  the  reader  may  fay,  I 
**  therefore  now  appeal  to  God's  own  word  for 
"  the  truth  of  it.  The  words  decree,  predeftina- 
*'  tion,  purpofe  and  election  (which  the  learned 
«'  will  bear  me  witnefs,  are  terms  promifcuoufly 
«^  ufed  in  tran dating  the  fame  original  Hebrew 
"  and  Greek)  with  their  derivatives,  are  brought 
"  to  our  view  one  hundred  and  twenty  four  times 
«  in  the  Old  and  New  Teftament."  Here  is  a 
folemn  appeal  to  the  word  of  God,  and  alfo  an 
appeal  to  the  learned.  Haft  thou  appealed  unto 
the  learned  ?  Unto  the  learned,  judging  from 
God's  word,  thou  fhalt  go. 

Dr.  H's  aflertion  is  this,  "  the  words  decree, 
**  predclHnation,  purpofe  andeledion  (which  the 
**  learned  will  bear  me  witnefs,  are  terms  promrf- 
"  cuoufiy  ufed  in  tranllating  the  fame  original 
*^  Hebrew  and  Greek)  with  their  •  derivatives. 
This  is  not  a  fact.  To  deter7nine  or  predejiinate  is 
cxprefledby  ihe  Greek  verb  c^ila  with  its  com- 
pounds, fr  >m  the  theme  o^cr,  which  fignihes 
bounds  or  iitmts.  Thi^  meaning  of  tht  Greek  verb, 
is  to  fix  th^rboundsor  limits  »f  any  thing  belore«» 
hand,  and  vny  exadly  correfponds  with  the  ling- 
lidi  Mirbs,  p  red efi  if  hi  n  THidprcdctirmine. 

liiE  Ing'ifli  nounpurjwje  meaning  a  ^xed  de^ 
^errh: nation  or  dcrrti\  is  e.xprefled  by  the  Greek 
noun  T^olfcr/5-,  whi  h  is  derived  from  the  verb 
r/^vfii.     I'his  verb  ligiiifies  to  lay  the  louudationS 


the  Infinite  Benevolsnce  ofGoP*  257 

of  any  fcheme  either  of  counfel  or  praclice. 
Words,  from  one  of  thefe  derivations  are  ufed  in 
the  Greek  of  the  New  Teftament,  to  exprefs  the 
fixed  purpofe,  counfel,  predetermination,  or  pre- 
deftination  oFGod.  The  words  tranflated  ele£t, 
eleded,  and  election,  are  from  another  theme. 
They  iignify  both  fixed  determination,  and  choice 
between  two  obje(^s.  They  invariably  mean  that 
fome  are  cbofe?!  and  others  not  cbofen.  The  words 
ufed  in  the  Greek  Teftament  for  ele^^,  ekded^  and 
eleBion^  are  from  the  compounded  verb  fxAfyw, 
which  fignifies  to  colled,  choofe,  or  feparate  from. 
The  verb  eligo  and  its  derivatives,  are  ufed  in  the 
Latin  language  with  the  fame  fignification.  From 
the  Latin,  it  hath  pad  into  moft  of  the  European 
languages,  flill  with  the  fame  fignification.  In 
Englifti,  to  eled^  and  eledion  invariably  fignify  a 
determinate  choice,  by  which  fome  are  taken  and 
others  left.  We  hence  ufe  thefe  words  for  choice 
to  public  offices,  and  defignation  to  a  condition  or 
duties,  from  which  other  men  are  excluded. 

In  the  Old  Teftament,  to  counfel^  determine^  of 
furpofe^  in  the  manner  of  a  decree,  with  their  cor- 
refponding  nouns,  are  from  the  Hebrew  word 
yan^atz^  which  fignifies  to  deliberate  or  determine 
^hat  to  do.  The  word  eledt  is  little  ufed  in  the 
Englifh  Old  Teftament.  The  Hebrew  word  cor- 
refponding  to  it,  is  bachar^  and  fignifies  to  choofe 
by  a  particular  choice,  or  in  the  way  of  feiedion^ 
Thefe  are  thefadls,  concerning  the  words  predefti- 
nation,  purpofe  and  eledlion,  and  the  Greek  and 
Hebrew  words,  from  which  they  are  rendered  in- 
to cur  language.  From  which  fads,  I  fuppofe 
Dr.  H.  to  -be  miftaken,  when  he  fays,  the  words 
decree,  prcdeftination,  purpofe  and  eledion,  are 
terms  promifcuoully  ufed  in  tranflating  the  fame 
i>Tiginal  Hebrew  and  Greek,— —Dr.  H's   argu- 

I  i 


:2  5*         LUnuu  Mijtry  reconctieauie  wttit 

mcnt  reduced  to  a  fliorc  coinpafs  ftands  thut. 
JMl  things  arc  predcdinatcd  ;  eleclion  means  the 
fame  as  predcllination  ;  therefore  all  men  are  e- 
lected  to  eternal  life.  If  his  afleriion  concerning 
the  ufe  of  words  had  been  right,  the  confequence 
of  which  he  is  tenacious  would  not  follow ;  for 
as  things  are  prededinated  to  different  ufes  and 
ends,  fo  it  might  be  with  men ;  fome  appointed 
to  happinefs  and  others  lo  punifhment.  The  ori- 
ginal and  natural  fignification  of  the  words,  ele£t 
and  election,  is  that  fonie  are  chofen  in  fuch  a 
fenfe,  as  implies  that  others  are  not  chofen. 

2d.  Another  of  Dr.  H's  arguments,  is  taken 
from  the  word  Ben  Adam,  which  he  fays  is  an  ap- 
propriate name  of  Christ,  either  in  his  own  per- 
fon  or  in  his  types.  The  meaning  of  Ben  Adam, 
is  fon  of  man  ;  he  tells  us  that  this  name  being 
given  to  Christ,  implies  he  is  the  eleft  head  of 
humannature,orof  all  theindividuals in  the  human 
race.  Suppofe  that  Jesus  Christ  was  in  facb 
called  Ben  Aijatn  or  fon  of  Adam,  I  do  not  fee  in 
this,  any  argument,  that  he  is  the  ele<^  head  of 
all  men.  Or  if  this  phrafe,  in  its  flruclurc  car- 
ries evidence  of  being  an  elecl  head,  I  fee  no  rea- 
fon  why  the  prophet  Ezekiel  is  not  the  perfon  ; 
for  the  name  Ben  Adam  or  fon  of  man,  is  applied 
to  him  oftener  than  to  all  other  pcrfons  men- 
tioned in  the  fcriptures,  and  it  do»h  not  appear 
that  he  is  to  be  confidered  even  as  a  type  of 
Christ,  in  any  other  fenfe,  than  all  good  men 
may  be  thus.  On  examination,  I  cannot  find 
that  the  name  Ben  Adam  is  applied  to  Jrsus 
Christ  in  the  whole  bible.  In  the  Englilh  Old 
Teftament,  the  phrafe y&/2  of  man  is  ufed  in  the 
following  places.  Num.  xxiii.  19. — Job  xxv.  6. 
— XXXV.  8, — Pialms  viii,  4. — Ixxx.  17. — cxliv. 
3. — cxlvi.  3. — Ifaiah  h.  12. — Ivi.  2. — Jer.  xiix, 
18. — ii.  43. — Dan.  7.  13.  and  in  a  multitude  of 


the  Infinite  Benevolence  of  God*  259 

places  in  the  prophecy  of  Ezekiel.  Ben  Adam 
or  fon  of  man,  was  the  appellation  by  which 
God  uniformly  called  his  prophet  Ezekiel.  The 
phrafe  fon  of  man,  hath  three  correfponding 
phrafes  in  the  original  Hebrew.  One  is  Ben 
Adavu  Adam  being  a  general  name  applied  to 
the  human  race,  from  their  common  anceftor. 
Another  is  Ben  JEno/h,  iEnofli  is  a  name  applied 
to  man,  from  his  being  liable  to  pain  and  mifery. 
A  third  is  Bar  JEnafi,  Bar  is  the  Chaldaic  for 
fon,  and  -^nafh  is  of  the  fame  derivation  and 
meaning  as  -^nofli  mentioned  above.  The  only 
place  in  the  Old  Teftament  in  which  the  phrafe 
fon  of  man  clearly  applies  to  Christ,  is  in  Dan. 
vii.  13.  *'  I  faw  and  behold,  one  like  the  fon  of 
"  man,  came  with  the  clouds  of  heaven^  and  came 
*'  to  the  ancient  of  days,  and  they  brought  him 
*^  near  before  him.  And  there  was  given  him 
*'  dominion  and  glory  and  a  kingdom."  In  this 
place,  fon  of  man,  means  Jesus  Christ.  The 
original  is  Bar  £najh  and  not  Ben  Adam  as  Dr. 
H.  alTerts.  The  meaning  of  the  defcription  is 
this.  I  faw  one  like  the  fon  of  afflidion,  come 
near  to  the  ancient  of  days,  and  there  was  given 
him  a  throne  and  a  kingdom.  A  mod  beautiful 
defcription  of  Christ's  humiliation,  and  his 
kingly  dignity  that  was  to  follow. 

In  the  Greek  of  the  new  Teftament  vios  ajv^^wtou 
is  the  phrafe  tranflated,  fon  of  man.  The  Greek 
name  of  man  fignifies  by  derivation,  a  creature 
who  walks  ered,  or  looks  upward  ;  and  has  no 
relation  to  Adam.  Thus  it  appears  that  through 
the  whole  bible,  Jesus  Christ  is  not  called  the 
fon  of  Adam.  The  learned  to  whom  the  appeal 
is  made  are  impartial  judges.  The  names  by 
which  Christ  mod  commonly  called  himfelf, 
were  the  fon  ^  by  way  of  eminence,  meaning  the 
fon  of  God  \  and  they^;z  cf  Man^  intimating  his 


human  nature.  When  he  fpokeofhis  fuffcrings 
or  humiliation,  he  generally  ufed  the  name  ion  of 
man  ;  and  it  is  evident  that  by  the  fon,  and  the 
fon  of  man  he  meant  to  intimate  both  his  divine 
and  human  natures.  Our  author  hath  a  notion, 
which  to  me  appears  like  myilicifm,  concerning 
the  famenefs  or  identity  of  human  nature,  as 
though  the  human  race  formed  one  moral  being, 
of  which  Chrift  is  head,  jud  in  the  fame  fenfe,  as 
the  trunk  and  the  branches  make  one  tree.  He 
tells  us  that  becaufe  there  hath  been  no  inter- 
marriages  with  any  other  order  of  beings,  all  hu- 
man  nature  is  identically  one,  jufl  as  much  as  it 
was,  when  all  were  in  Adam  ;  and  that  all  hu- 
man flefh  is  called  thy  o'-jon  Jicjlj^  and  all  human 
blood,  one  blood.  I  leave  the  inconfiflencyoffuch 
a  notion  for  the  common  fenfe  of  every  reader  to 
difcover  j  only  remarking,  that  if  what  he  fays 
were  literally  triie  of  men's  bodies,  it  is  ftill  in 
no  way  eflential  to  the  point.  It  is  the  fpiritual 
part  or  foul  of  man,  that  commits  fm,  and  what- 
ever affinity  of  body  there  may  be  between  the 
defcendants  of  Adam,  their  fouls  appear  to  be 
diftincl  exigences,  and  there  is  no  evidence,  that 
one  foul  is  in  any  fenfe  contained  in  and  deri- 
ved from  another.  Fur rher,  our  author's  notion, 
is  diredly  contrary  to  all  the  feelings  of  perfonal 
confcioufuefs,  and  that  diflinft  fenfe  of  moral  ob- 
ligation, and  of  merit  and  demerit,  which  all 
mankind  pofTefs. 

3d.  When  Dr.  H.  comes  to  prove  that  all 
mankind  are  members  of  Christ's  elecl  body, 
he  doth  not  adduce  any  evidence  from  the  holy 
fcripturcs  which  appear  to  relate  to  this  fubjed. 
We  have  an  inftance  in  page  87,  of  his  manner 
of  reafoning  on  this  fubjedl.  "  The  fon  of  man 
<'  faith,  all  that  the  father  hath  giren  me  ihall 
♦'  come  unto  me,  &c.  John  vi.  36.     The  qucf- 


the  Infinite  Benevolence  of  God.  261 

*'  tfon  is  how  many  ?  The  anfwer  is,  he  Jloallgi'uc 
*'  the  heathtnfor  thins  inherltnncc^  and  the  utter^ 
"  mqfi  parts  of  the  Earth  for  thy  popjjlon.'*  Pfahn 
ii.  8.  iioih  queition  and  anfwer  are  taken  from 
the  fcripture,  but  on  confuhing  the  context  it  ap- 
pears, that  the  writers  were  confidering  very- 
different  fiibjecls,  and  the  anfwer  adduced  is  no 
more  pertinent  to  the  queilion,  than  the  firfl  verfe 
in  the  bible  would  have  been.  Chrift  was  de- 
fcribiiig  the  certainty  that  all  whom  the  father 
had  chofen,  and  given  to  him,  would  come  to 
him.  Such  a  difcourfe  as  we  find  in  this  verfe, 
and  tjie  context  implies  that  fome  will  not  come 
to  Christ  and  be  faved,  as  pointedly  as  if  he  had 
afferted  the  fad:  and  faid,  fome  fliall  not  be  faved. 
If  falvation  is  to  beuniverfal,  why  did  not  Chrift 
fay  all  men^  inftead  of  all  ijubom  the  father  hath 
given  me.  The  very  manner  of  expreflion  im- 
plies a  rejection  of  fome,  as  a  truth  that  was  well 
known.  Innumerable  fuch  im.plications  are  found 
in  the  difcourfes  of  Chrid.  it  is  well  known  by 
thofe  acquainted  with  the  holy  writings,  that  all 
the  prophets  fpoke  of  a  time  in  the  latter  days, 
when  the  gofpel  kingdom  fhall  fill  the  earth,  and 
all  thofe  who  then  live,  fhall  be  vifible  chriftians. 
The  paiTage  adduced  from  the  ii.  Pfalni,  hath  a 
clear  reference  to  that  event,  and  is  no  anfwer 
to  the  queflion,  how  many  of  the  human  race 
Ihall  be  faved  ?  The  paffages  to  which  Dr.  H.  re- 
fers in  the  11,  45  and  d^  chapters  of  Ifaiah  have 
an  evident  reference  to  the  fame  latter  glory,  and 
he  might  have  coUeded  a  thoufand  others,  which 
are  to  the  fame  purpofe.  They  prove  there  will 
be  a  very  happy  and  holy  future  (late  of  the 
church  on  earth  ;  but  are  no  evidence  that  Chrift 
is  the  eleO:  head  of  all  mankind. 

4th.  All  which  Dr.  H.  tells  us  of  the  words 
elett  and  elcSion,  meaning  only  diftindions  ^nd 


202  Eternal  Mijcry  rcccnctkahk  'with 

differences  in  men's  worldly  ft  ate,  h  mere  afier- 
tion ;  and  his  whiole  proof  is  faying  it  in  a  pe- 
remptory manner,  and  many  times  repeated. 
The  diltindions  made  in  men's  worldly  (late, 
proves  that  it  would  be  no  injuftice  to  make  dif- 
tindions  in  their  future  ftate.  The  greatefl  de- 
fign  of  the  fcriptures  was  to  teach  us  concerning 
another  flate,  and  to  limit  fuch  defcriptions  to  this 
world,  is  fubverting  the  main  end  of  revelation. 
To  prove  that  the  Dudor's  aflertion  is  wholly  un- 
founded, I  have  only  to  refer  my  reader  back  to 
all  the  fcripture  tedimonies,  mentioned  in  the 
firft  part  of  this  work,  of  the  eternal  rejedion  and 
punifhment  of  fome  men.  All  fuch  tellimonies 
are  moll  pointed  proof  of  a  diflinguifliinsr  eledion, 
in  the  eternal  condition  of  mankind.  By  careful- 
ly attending  to  all  the  paflages  in  the  Englifh  Bi- 
ble, where  the  words  eled,  eleded  and  election 
are  ufed,  it  is  evident  that  in  moit  inRances  they 
have  an  immediate  reference  to  a  flate  beyond 
death  ;  in  thofe  inflances  where  they  imply  or 
defcribe  different  treatment  in  this  world,  it  gen- 
erally relates  to  fuch  things  as  are  a  neceffary 
preparation,  or  particular  ads  in  the  divine  gov- 
ernment, that  will  terminate  in  a  glorious  eled 
kingdom  in  the  world  to  come,  to  which  fome 
will  not  be  admitted. 

5th.  Dr.  H.  attempts  to  fliow,  from  what  Paul 
fays  of  God's  dealings  with  the  fewifh  nation,  in 
the  ix.  X.  and  xi.  cliapters  of  Rom.  that  all  that 
nation  fhall  be  fiived.  The  whole  of  his  argu- 
ment depends  on  the  following  paffage,  chapter 
xi.  26.  '^  And fo  oinfracl Jlall  be  favedr 

To  fl)ow  the  Dodor's  mifapplication  of  this 
pafH^ge,  I  would  refer  the  reader  back  to  what 
was  laid  on  that  epilUe  in  the  firfl  part  of  this 
work  ;  ir  isalfo  neceffary  to  take  fuch  a  general 
view  of  God's  deaJings  with  that  people,  lor  four 


the  Infinite  Benevolence  of  God.  i6^ 

thoufand  years  pafl,  as  is  contained  in  facred  and 
profane  hiflorj  -,  and  of  what  his  future  dealings 
will  be,  as  is  foretold  in  thofe  prophecies  which 
have  not  yet  been  fulfilled.  The  prophets  of  the 
Old  Teftament  predided  that  Christ  would  be 
rejefted  by  the  Jews ;  and  that  as  a  puniihment  for 
their  fin,  they  fliould  be  difperfed  over  the  earth, 
ceafe  to  be  the  vifiblc  church  of  God,  and  fuffer 
innumerable  miferies  by  the  hands  of  the  Gen- 
tiles ;  and  that  after  this,  in  the  latter  days,  they 
with  the  fulnefs  of  the  Gentiles  fhould  be  con- 
verted to  the  faith  of  the  true  Mefliah.  The  ro- 
jedioti  foretold  began  to  take  place  foon  after  the 
days  of  Paul,  and  was  compleated  afterwards. 
Their  convcrfion  hath  not  yet  taken  place  ;  but 
the  figns  of  the  times  colledied  from  holy  proph- 
ecy lead  us  to  fuppofe  the  event  is  not  far  diftant ; 
when  Paul's  prophetic  promife,  all  JfraelJJjall  he 
favedy  will  have  its  fulfilment ;  and  the  remains 
of  that  nation  now  fcattered  over  the  earth,  and 
kept  in  a  ftate  of  feparation  from  other  people  by 
the  wonderful  providence  of  God,  will  be  con- 
verted to  chriltianity.  The  phrafe  all  Ifrael  Jhall 
be  favedy  doth  not  mean  that  all  the  individuals 
of  that  nation,  (hall  come  to  final  falvation  in  the 
kingdom  of  heaven ;  but  that  there  is  a  time 
when  that  whole  people  fhall  become  chridians, 
own  Jesus  as  the  IMefTiah,  and  enjoy  chriflian 
privileges.  This  is  apparent  from  attending  to 
the  courfe  of  Paul's  reafoning. 

The  Jews,  forgetting  the  fpirituality  of  the  an- 
cient proinifes,  had  applied  them  to  the  national 
pofterity  of  Abraham ;  whereas  they  ought  to 
have  been  underftood  of  his  fpiritual  feed.  This 
falfe  idea  of  the  Hebrews,  Paul  began  to  correct 
in  the  ii,  iii  and  iv  Chapters  of  this  fame  epiflle. 
Chap.  iii.  3.  For  ivhat  if  fome  did  not  believe? 
Shall  their  unbelief  make  the  truth  of  God  without 


26. [         EUrnal  Mi/try  reconcile  able  with 

effed  ?  C CD  forbid.  Ch:ip.  ii.  28,  29.  For  he 
*is  not  a  ^Jcw  ivho  is  one  outwardly  ;  fieiiher  is  thAt 
lircumcifion^  which  is  circumcljlon  in  the  jlcfh  :  But 
he  is  a  jew,  that  is  one  inwardly,  and  thai  is 
circumcifion  that  is  of  the  heart,  in  the  jpirit,  and 
not  in  the  letter  ;  whofe  praife  is  not  of  imn,  but  of 
Cod,  Chap.  iv.  1 2  to  16.  For  the  promife  that 
he  Jhould  be  the  heir  of  the  worlds  was  7iot  to  Abra- 
ham or  his  feed  through  the  law  ;  but  through  the 
righteoufiefs  of  fuiih.  For  if  they  which  be  of^hc 
law  be  heirs  faith  is  made  void  and  the  promife  is  of 
none  efecl,  becaufe  the  law  worketh  wrath.  There- 
J'dre  ii  is  of  faith,  that  it  might  be  by  grace,  to  the 
end  the  promife  might  be  fure  to  all  the  feed,  not  to 
that  only  which  is  of  the  law,  but  to  that  alfo  which 
is  of  the  faith  of  Abraham,  who  is  the  father  of  us 
ell.  Gal.  vi.  15,  16.  For  in  Chrifi  Jefus  neither 
circumcifion  availeth  any  thing,  neiihtr  uncircum- 
cifion,  but  a  new  creature.  And  as  many  as  walk 
by  this  rule  peace  be  on  them,  and  mercy,  and  upon 
the  Ifrael  of  God,  Conformable  to  the  above  fen- 
tinients  we  find  in  the  i:c  Chapter  of  the  Epiflle 
to  the  Romans  the  fol'owincr  pallage,  wKich  may 
be  confidercd  as  the  bafis  of  all  he  faith  concern- 
ing that  people.  Verfe  7,  8.  Neither  becavfe 
they  are  the  feed  of  Abraham  are  they  all  children^ 
but  in  Jfaac  fall  thy  feed  b:  called ;  that  is,  they 
which  arc  the  children  of  thefiejb,  thefe  are  not  the 
children  of  God,  but  the  children  of  the  prcmife  are 
CO untedfor  the  feed,  *  * 

Still  further,  to  illudrate  the  truth,  left  we 
fhould  fuppofe  all  the  children  cf  Ifaac  to  be  faved 
of  the  Lord,  and  the  fpiritual  Ifrael  to  whom  the 
promife  is  made,  we  fmd  in  the  1 1  th  chapter,  / 
fay  then,  hath  God  cafl  away  his  people  i*  God  for  - 
bid,  God  hath  not  caft*  away  his  people  whom  he 
foreknew.  Wot  ye  not  what  the  fcript are  faith  of 
Ell  as  ^  how  kc  maketh  interccj/ion  to  God  againfl  If- 


ih  Infinite  Benevoknce  of  Goo.  16^ 

^ael,  faying.  Lord  they  have  killed  thy  prophets,  atid 
digged  down  thine  altars,  and  I  am  left  alone,  and 
they  feek  my  life.  But  what  faith  the  anfwer  of 
God  unto  him,  I  have  referved  to  myfelf  feven  thou* 
fand  men,  who  have  not  bowed  the  knee  to  the  i?nage 
of  Baal,  Even  fo  at  this  prefcnt  time  there  is  a 
remnant  according  to  the  eleilion  of  grace.  The 
Apoftle  Paul  is  much  guarded,  through  his  wri- 
tings againfl  fuch  fentiments  as  Dr.  H.  avows^ 
The  true  Ifrael,  arc  all  thofe  who  have  the  faith 
of  Abraham  ;  and  not  all  his  natural  feed.  Ja- 
cob was  chofen  and  Efau  left*  In  the  time  of 
Elijah,  feven  thoufand  men  were  chofen,  and  the 
reft  left.  In  the  time  of  Paul,  there  was  a  rem- 
nant according  to  the  eledion  of  grace  ;  and  the 
ted  of  the  nation  were  blinded  in  hardnefs  of 
heart.  After  all  this,  as  a  prophet  of  God,  the 
Apoftle  affures  us  ;  that  in  fome  future  day  the 
pofterity  of  thofe  Ifraelites,  who  were  then  left, 
with  the  fulnefs  of  the  Gentiles,  fhould  become 
chriftians.  This  is  what  he  means  by  faying  all 
Ifrael Jhall  be faved  ;  neither  is  there  any  obfcu- 
rity  in  his  reafoning,  to  thofe  who  will  faithfully 
follow  it  through  the  epiftle.  Dr.  H*s  argument 
from  the  topic  of  election  appears  totally  unfoun- 
ded through  the  whole,  and  the  very  ground 
which  he  afTumes  as  evidence  of  univerfal  falva- 
tion,  is  replete  with  evidence  againfl  his  dodrine; 
for  there  is  nothing  more  exprefsly  faid  in  the 
fcriptures  than  this ;  that  fome  men  are  chofen 
to  eternal  life,  and  others  left  to  the  eternal  pun- 
ifhment  of  their  fins. 

Sec.  1 1.  Dr.H's  next  argumentin  favof  of  uni- 
verfal falvation,  is  drawn  from  the  nature  of  the 
gofpel  atonement,  and  it  is  one  on  which  he  appears 
to  place  much  dependance.  He  confiders  this  fub^ 
je^,  from  page  94  to  1 2 1  of  his  book.  No  fufEcient 
Kk 


±66         Eternal  Mi/ery  rewiclkable  with 

evidence  appears,  that  the  great  and  good  mcfl 
whom  he  names,  had  thofe  conceptions  of  the  a- 
tonement  which  he  advocates.  Several  of  them 
lived  in  times,  when  the  rationale  of  that  great 
iranfadlion  in  the  fchcme  of  divine  grace,  was  the 
fubjecl  of  little  inquiry.  Neither  were  there  the 
fame  attacks  on  fcripturc  doctrine  as  are  now 
made;  and  feeling  themfelves  fafe  againft  a  mifun- 
derftanding  of  their  fentiments,  they  might  often 
cxprefs  themfelves  incautioully,  and  without  that 
precifion  of  words,  as  is  proper  on  this  fubjedl, 
at  the  prefent  day.  At  the  fame  time,  if  all  our 
chriflian  fathers  had  thought  concerning  the  a- 
tonement,  as  Dr.  H.  reprefents,  it  would  not  pre- 
clude prefent  inquiry  ;  nor  if  they  were  wrong 
in  fome  of  their  notions,  would  it  be  any  argu- 
ment, either  againfl  their  piety  or  greatnefs. 
While  error  continues  to  make  different  attacks, 
it  may  drive  chriftians,  even  though  there  be 
lefs  of  the  power  of  religion  in  their  fouls ;  to 
fuch  refearchcs,  as  will  cafl:  new  light,  on  the 
rationale  of  redemption  by  Jesus  Christ. 

My  own  ideas  of  the  atonement  I  have  already 
explained  from  page  148  to  159  of  this  book  ; 
which  ought  to  be  read  in  coHnedion  with  what 
will  now  be  added. 

The  following  things  will  be  attempted. 

Firft.  To  ftate  Dr.  H's  notion  of  the  atone- 
ment. 

Secondly.  To  fliow  that  his  notion  is  naturally 
impoinblc.^ 

Thirdly.  That  it  is  morally  wrong.     And, 

Fourthly.  Iiiat  the  exprellions  of  holy  fciip- 
ture  do  not  coimtcnance  it. 

His  opinion  feems  to  be,  that  there  is  an  ac- 
tual transfer  of  fin  and  guilt  to  Jesus  Christ; 
and  an  uQual  transfer  of  his  righteoufnefs   to  the 


the  Infinite  Benevolence  of  God.  ^6y 

finner.  Page  98.  "  The  true  do6lrine  of  the 
♦^  atonement  is  in  very  deed  this.  A  direct,  tru« 
**  and  proper  fetting  all  our  guilt  to  the  account 
**  of  Christ  as  our  federal  head  and  fponfor,  and 
"  a  like  placing  his  obe;dience  unto  death  to  our 
•*  account.  In  the  covenant  of  redemption,  and 
**  divine  conftitution,  God  regards  both  parties, 
"  juft  as  tho'  the  fon  of  man  had  perfonally  done 
**  all  man  hath  done :  and  man  had  done  and 
"  fuffered,  all  that  the  fccond  man  hath  himfelf 
**  done  and  fuffered.*' 

That  Dr.  H.  by  the  word  transfer^  meant  a 
pcrfonal  communication  of  guilt  and  rightcoufnefs 
from  one  being  to  another,  is  further  evident 
page  99.  "  Here  fome  will  cry  out  and  fay,  guilt 
"  and  rightcoufnefs  is  of  a  perfonal  nature,  and 
**  cannot  be  transfered.  But  I  now  promife, 
**  that  in  its  proper  place,  I  will  fully  demon- 
**  flrate,  that  although  both  thefe  are  perfonal, 
♦*  they  may  be  transfered,  fully  according  to  rea- 
*'  fon  and  common  fenfe,  as  well  as  agreeably 
**  to  the  divine  conftitution. 

The  proper  place  to  which  Dr.  H.  alluded,  in 
which  he  would  demonftrate  that  guilt  and  right- 
coufnefs could  be  transfered  according  to  reafon 
and  common  fenfe,  I  fuppofe  to  be  from  pages 
107  to  117.  The  only  argument,  which  he  ufes 
to  prove  both  the  poflibility  and  the  lawfulnefs  of 
the  thing  is  that  all  creatures,  their  powers,  fac- 
ulties, adions,  rightcoufnefs,  fm  and  guilt  are 
God's  property,  in  the  moft  abfolute  and  unlim- 
ited fenfe,  and  that  God  may  do  what  he  will 
with  his  own.  Though  there  appears  to  me,  to 
be  fomething  that  is  unfit  in  reprefenting  fm  and 
guilt  as  the  bad  property  of  God,  andin  comparing 
God's  bad  property  as  he  calls  it,  to  the  bad  prop, 
crty  of  men,  and  to  a  den  of  ferpents  in  a  field  ; 
yet  I  will  let  all  this  pafs,  and  concede  if  it  be  de- 


fired,  that  all  the  fin,  guilt  and  righteoufnefs  in 
the  univerfe  are  God's  property,  in  the  mod  ab-' 
folute  fenfe  ;  as  I  do  not  conceive,  this  will  have 
the  lead  influence  on  the  argument.  The  Dr's 
idea  feems  to  be,  that  by  an  act  of  power,  God 
made  the  fin  and  guilt  of  man,  the  fin  and  guilt 
of  Christ;  in  the  fame  manner,  as  if  he  had 
perfonaily  done  all  that  man  did,  for  this  is  his 
expreflion ;  and  concerning  the  transfer  of  Chrifl's 
righteoufnefs  his  words  are  the  fame. 

2d.  On  this  notion  of  transfer,  I  remark  that 
It  is  naturally  impofTible.     1  he   thing  is  fo  plain 
to  common  fenfe,  that  its  very  plainnefs,  renders 
it  difficult  to  illuftratc.     It  is   hard  illuflfrating 
truths  or  fads,  when  none  more  clear  than  thofc 
we  would  illuftrate,   can  be  found    to  compare 
them  with.     I  call  on  all    mankind,    to  defcribe 
how  it  is  naturally  poflible   to  make  a  fm  of  my 
commiffion,  the  fin  ©f  another  man's  commiflion. 
My   thoughts,   volitions,  afFeftions,  and  mental 
exercifes  are  necefiary  for  my  fin  and  guilt,   and 
without    thefe  I    could    have    no    fin  and  guilt. 
Is  it  poflible  to  make  my  thoughts  and  volitions, 
the   thoughts   and    volitions  of  another   man  f 
and  all  thofe   mud   be    transfered  with  the  fm 
and    guilt,  becaufc   without    thefe,    there   is    no 
fm  and  guilt  to  transfer.     Can  it  be  made   pof» 
fiblc  that    my    falfehocd    or     violence    commit- 
ted many   years  ago,  fliould  be  made  the  falfc- 
hood   and   violence  of  another  being,  who  had 
no   exidcnce   at    the  time   of  my    committing 
them.     I  go  further  and  fay,  that  the  human 
mind  cannot   conceive  of  fuch  a  transfer.     Wc 
may  eafily  conceive  oi  the    impoflibility  of  the 
thing ;  but  are  wholly  incapable  of  conceiving 
the  poflibility  of  it.     Let  the  mod  acute  thinker 
try  to  conceive  the  operation    of  transfcring  the 
fm  and  guilt  of  one  to  another,  and  it  will  elude 
hii  attempt.     Let  him  try  to  conceive  what  this 


ibe  Injinite  ISenevolence  of  uod.  469 

transferee!  fin  and  guilt  is,  in  the  charader  of  a 
perfedlly  holy  being,  and  he  will  foon  find  that 
he  is  fearching  for  a  nonentity. 

Further,  fuppofe  that  Dr.  H's  notion  of 
transfered  fin,  guilt  and  righteoufnefs,  in  the  cafe 
of  Chrill  and  the  fmner  were  polilble  in  the  na- 
ture of  things ;  flill  the  following  confequencei 
^would  folIt)w. 

If  the  tranfjEjrefibr's  fin  and  guilt  were  all  tranf- 
fered  to  Chrift ;  if  they  were  taken  from  his 
charader  and  placed  in  Chrifl's  charader  ;  then 
the  tranfgrellbr  hath  no  longer  any  fin  and  guilt ; 
and  Chriil  died  for  his  own  falvation  and  not  for 
the  finner's.  If  it  be  replied  ;  Christ's  death 
was  necelTary  to  purchafe  the  right  of  transfer,  in 
which  the  finncr's  falvation  doth  confill ;  then 
Dr.  H's  argument  of  God's  right  to  transfer,  a- 
rifing  from  his  property  in  all  things  falls  to  the 
ground  j  for  a  purchafed  right  is  not  a  natural 
right — a  right  derived  from  the  death  of  Christ, 
is  not  a  right  derived  from  property. 

Further,  if  fm  and  guilt  are  transfered  to 
Christ,  then  there  is  no  grace  in  any  favor  done 
to  man  fmce  the  firft  transferal.  There  may  be 
goodnefs  but  no  grace.  Grace  is  the  grafting  of 
favor  to  the  guilty  and  undeferving,  but  how  can 
a£ls  of  favor  be  called  grace,  when  all  that  guilt 
which  made  them  undeferving  is  removed. 

Thirdly.  The  transferal  of  fin  and  guilt,  in 
the  manner  Dr.  H.  fuppofcs,  would  be  morally 
wrong  as  well  as  naturally  impofTible.  I  wifh  to 
be  fenfible  of  the  deference  due  to  the  infinitely 
wife  and  holy  Jehovah,  when  fpeaking  of  things 
right  and  wrong  in  appHcation  to  him.  But 
doubtlefs  it  will  be  allowed,  that  we  may  conceive 
of  things,  in  God's  government  of  the  univerfe, 
which  would  be  doing  wrong  to  himfelf,  if  he 
were  to  perform  them,  and  I  willi  to  take  no  oth- 
er ground  in  this  argument^    God  hath  the  high- 


cfl:  property  in  his  own  exiflence,  and  if  the  thing 
were  poflible,  it  would  be  morally  wrong  for  God 
to  injure  his  own  exiflence  and  happinefi.  The 
univerfe  of  created  beings  is  his  property — the 
difplay  of  his  wifdom,  goodnefs  and  power  ;  and 
he  is  happy  in  the  perfection  of  his  kingdom  and 
works.  It  would  be  injurious  and  morally 
wrong  towards  himfelf,  to  mar  the  perfe£tion  of 
his  intelligent  kingdom.  This  kingdom  is  com- 
pofed  of  many  individuals,  with  moral  and  focial 
relations  and  obligations  to  each  other— -each  of 
thefe  individuals  hath  a  diflind:  perfonality — God 
hath  given  them  diftind  rights  which  are  the 
necellary  appendages  of  fuch  a  nature  as  they 
have  received. — They  have  diflind  merits  and 
demerits,  arifing  from  the  moral  nature  of  their 
diRind:  volitions. — Guilt  or  a  defert  ofpunifhment, 
belongs  to  an  unholy  volition  in  the  very  nature 
of  things.  This  is  that  flrufture  of  nature,  out 
of  which  moral  obligation  arifes.  Makini^  the  fup- 
pofition,  that  it  were  a  pollible  thing,  flill  would 
it  not  be  morally  wrong,  under  thefe  circumflan- 
ces,  to  transfer  a  defert  of  punifhment  from  an 
unholy  being  to  one  who  hath  been  always  holy  ? 
Is  it  not  a  falfchood  to  fay  this  is  a  guilty  being 
and  deferves  punifhment,  when  in  fadt,  according 
to  the  natural  flru£lure  of  intelligent  exiflence, 
and  the  moral  obligation  arifnig  out  of  that  flruc- 
ture,  he  is  not  guilty  and  defcrving  of  punifh- 
ment  ?  Would  not  this  be  deflroyuig  the  benefits 
which  infmitc  wifdom  propofed  to  himfelf  in  giv- 
ing diflindl  perfonality,  and  a  natural  capacity  for 
merit  and  demerit  ?  It  is  conceived,  that  no  prop- 
ofition  can  be  more  fclf-evidcnt  than  the  follow- 
ing ;  that  the  perfon  who  (leals  muft  eternally  be 
the  thief  and  guilty  perfon;  and  alfo  that  if  it 
were  polTiblc,  to  fcparate  the  fm  and  guilt  from 
the  ad  of  Healing,  it  would  be  morallv  unfit  to  at* 


the  InJinHt  Benevolence  of  Coif.  27  r 

tribute  them  to  the  nature  or  cbara£ler  of  one 
who  never  Hole.  In  doing  thus,  God  A^^'ould  de- 
ftroy  both  the  natural  and  moral  fyftcm,  which 
were  created  by  his  own  wifdom  and  lor  his  own 
glory  ;  and  thus  do  a  wrong  to  himfelf.  To  fup- 
pofe  any  thing  in  the  divine  government,  contrary 
to  the  laws  which  God  gave  in  creation,  is  to  fup- 
pofe  him  divided  againft  himfelf,  and  difhonorary 
to  his  charadler.  When  he  created  he  gave  laws, 
agreeable  to  his  foreknowledge  of  his  own  gov- 
ernment. 

In  the  cafe  of  our  bleffed  Saviour  and  the  fin- 
ner  ;  Jesus  Christ  never  was  guilty, either  by  his 
perfonal  adions  or  an  imputed  transferal,  Thofe 
whoarefaved,willbe  faved  asfmners;  as  guilty  and 
undeferving.  The  renewing  power  of  God  will 
change  their  hearts,  fo  that  they  fhail  fm  no  more; 
but  the  fms  they  have  committed  and  all  the 
guilt  appertaining  to  them,  will  as  much  remain 
their  own  fm  and  guilt  through  eternity,  as  they 
were  before  forgivenefs.  The  creature  who  is 
once  guilty,  mull  be  guilty  forever.  If  any  fup- 
pofe  that  true  believers  in  Christ,  do  by  their 
union  to  him,  loofc  a  fenfe  of  their  own  guilti- 
nefs ;  it  is  to  be  feared,  that  fuch  perfons  are  ex- 
perimentally ignorant  of  the  nature  of  religion  in 
the  heart. 

The  notion  of  a  transferal  of  perfonal  guilt 
and  righteoufnefs,  is  fo  alluring  to  thofe  who  wifh 
to  hope  well  of  their  own  flate,  and  to  live  ftill  in 
their  fms  ;  that  the  error  becomes  extremely  dan- 
gerous. Dr.  H.  challenges  common  fenfe  as  a 
judge  in  this  matter.  Let  us  fee  how  common 
fenfe  will  judge,  in  an  illuftration  which  I  will 
propofe. 

Suppose  the  following  cafe.  A  fon  for  a  mod 
odious  crime  is  fentenced  to  fuller  death.  Gir- 
cumftances  of  public  good  forbid  he  Ihould  be 


272         Eternal  Mifery  nconcikable  wUh 

forgiven,  without  fome  means,  which  will  as  cf- 
fedirtilly  difplay  the  nature  of  the  government 
tranfgrefled,  and  the  character  of  the  legiflator 
and  judge,  as  the  actual  death  of  this  wicked  fon 
would  do.  A  venerable  father  offers  to  become 
a  ranfom  for  the  fon  ;  when  it  is  judged,  that  the 
lofs  of  a  fingle  limb  of  the  parent,  will  as  fully  an- 
fwer  all  good  ends  in  government  and  the  public 
weal,  as  the  death  of  the  fon  would  do.  The  fa- 
ther fuffers  accordingly.  In  fuch  a  cafe,  could 
any  one  look  on  the  buffering  father,  and  think 
him  to  be  either  a  finner  or  guilty  and  deferving 
of  punifhment  !  conceive  the  criminal  fon,  (land- 
ing by  the  fide  of  the  fuffering  father  in  the  very 
moment  of  his  pangs  \  and  every  beholder,  in- 
ftead  of  conceiving  that  the  real  guilt  is  transfer- 
ed  to  the  father,  would  probably  look  on  the  foil 
as  a  more  guilty  creature  than  ever  he  appeared 
before.  In  fuch  cafes  as  thefe,  common  fenfe, 
common  feeling  and  apprehenfion  of  fa6t  (and 
fact  is  truth)  do  not  conceive  any  transferal  of  fm, 
guilt  or  righteoufnefs. 

Fourthly.  The  general  cxpreflions  of  God's 
word  do  not  countenance  the  opinion  which  Dr. 
H.  advocates. 

Before  we  attend  to  the  expreffions  of  God*$ 
word,  it  is  proper  for  me  to  obfervc ;  that  to 
make  the  fcriptural  fcheme  of  redemption  moft 
glorious  and  perfedl,  there  is  no  need  of  introdu- 
cing a  fad  that  appears  impoflible  in  the  nature 
of  things.  There  arc  many  kinds  and  branches 
of  evidence  for  the  truth  of  the  gofpel.  If  it  be- 
came neceffary  either  to  reject  the  gofpel  with  all 
the  evidence  that  fupports  it,  or  believe  this  thing 
which  appears  nat  jiilly  impoflible,  it  might  b« 
proper  for  us  to  fufpect  our  own  common  fenfe  ; 
for  on  fuch  a  fuppofition,  the  whole  quantity  of 
gofpel  evidence  would  become  evidence  of  a  tranf- 
\ 


the  Injinlie  Benevolence  of  God*  275 

feral  ;  but  happily  there  is  no  fuch  necefTi^ 
ty.  The  gofpei  can  effed  all  the  ends  for  which 
it  was  intended,  without  this ;  and  if  it  had  been 
God's  intention  to  fave  all  men,  he  could  as  well 
have  done  this,  without  a  transferal  of  fin  and 
righteoufnefs.  as  with  it.  Men,  without  this  may 
receive  every  bleffing  that  is  needed,  or  that  their 
natures  are  capable  of  enjoying.  Without  this 
they  may  be  forgiven— »-liberated  from  perfonal 
punifhment— entitled  to  all  the  bleffings  of  eterni- 
ty— fandified,  and  thus  rendered  morally  capable 
of  enjoying  and  ferving  God  forever.  Thefe 
bleflings  contain  all  that  creatures  have  a  capacity 
of  receiving;  alfo  thefe  bleflings  may  be  bellowed 
in  a  way  glorious  for  God,  and  confiitent  with  the 
higheft  good  of  the  univerfe.  The  fuppofition  of 
a  transferal  is  therefore  needlefs  ;  and  it  appears 
highly  unreafonable  to  introduce  into  the  gofpei, 
any  thing  which  is  at  once,  needlefs,  naturally  im- 
polfible,  and  morally  wrong  ;  efpecially  as  there 
is  nothing  in  the  holy  fcriptures  to  countenance  it. 
This  is  the  point  I  fhall  next  confider. 

The  holy  fcriptures  ufe  the  word  righteoufnefs 
in  various  fenfes,  and  molt  generally  in  one  of 
the  two  following. 

id.  For  moral redlitude and  perfonal  holinefs. 
In  this  fenfe  the  word  is  applied  to  God,  and  in- 
cludes the  whole  moral  reditude  of  his  nature, 
and  fometimes  particular  ads  of  juftice.  Applied 
to  men  in  this  fenfe,  it  means  perfonal  holinefs  ; 
or  that  temper  which  is  given  in  fandification  by 
the  fpirit  of  God,  and  the  practice  proceeding 
from  it.  In  this  fenfe  of  the  word  all  the  faved 
mufl  become  righteous,  or  perfonally  holy  5 
though  this  is  not  the  righteoufodVtjy  which  any 
are  juftified. 

LI 


a 74         Etenial  Mifery  reconcikabk  with 

cdly.  The  word  righteoufnefs,  in  an  appropri- 
ate golpel  fenfe,  means  that,  on  account  ot  which 
finners  are  juftiiied,  forgiven  and  by  the  promife 
of  God  entitled  to  eternal  glory.  This  is  the 
righteoufnefs  we  are  now  confidering.  That  thig 
righteoufnefs  was  aded  and  wrought  by  Christ, 
in  his  obedience  and  fuiferings,  is  a  matter  agreed. 
The  queflion  is,  whether  this  righteoufnefs  re- 
mains, and  will  forevtr  remain  the  righteoufnefs 
of  Christ,  and  fmners  only  receive  benefits  by 
means  of  it  ;  or  whether  this  righteoufnefs, 
though  wrou,n;ht  by  Christ,  is  transfcrcd  and 
communicated  over  to  the  fmner,  fo  that  though 
Christ  was  the  author  of  it,  the  finner  now 
holds  it  as  his  own  ;  and  holds  it  in  fuch  a  man- 
ner, that  when  called  to  account  by  the  judge, 
he  may  prefent  it,  as  a  debtor  prefents  money  in 
payment  of  a  debt,  faying,  that  this  righteoufnefs 
is  now  mine.  If  there  be  a  transferal  tliis  mufl 
be  the  cafe. 

Divines  have  generally  agreed  in  faying,  that 
we  are  juilified  by  the  righteoufnefs  of  Chrift  ; 
and  1  fully  beheve,  that  though  they  have  incau- 
tiouHy  admitted  fomc  expreflions,  which  will  bear 
another  ccnilruclion  ;  it  was  flill  their  idea,  that 
this  righteoufnefs  was  as  much  the  righteoufnefs 
of  Chrift  in  eveiy  fenfe,  after  the  finner's  juflifi- 
cation,  and  after  he  had  received  all  pofTible  bene- 
fit from  it,  as  .  it  was  before.  In  the  fcriptures 
this  righteoufnefs  is  called  the  righteoufnefs  offaiihy 
Rom.  iv.  13,  becaufe  it  is  by  faith,  as  a  means  ap- 
pointed by  God,  that  fmners  are  entitled  to  its 
benefits.  It  is  calltd  the  righteoufnefs  of  God, 
Rom.  i.  17,  both  as  it  was  appointed  by  the  infi- 
nite wifdom  of  God,  and  as  Chrifl  the  author  of 
it  was  a  divine  perfon.  It  is  called  the  law  of 
righteoufnefs,  Rom.  ix.  3,  or  a  divine  conftitu- 
tion,  by  which  guilty  fmners  receive  benefits,  as 


the  Infiniie  Benevolence  of  God,  275 

tliey  might  do  if  they  were  perfonally  obedient. 
In  none  of  thefe  paflages  is  there  any  thing  which 
Jocks  Hke  transferal.  Next  let  us  confider  a- 
nother  manner  of  exprefTion,  as  in  the  following 
texts.  The  Lord  our  rightcGufncfs.  Jer.  xxiii.  6. 
Who  of  God  is  made  iinio  iis^  wifdo?n,  rigbteoifnefs^ 
fandification  and  redemption,  i  Cor.  i.  30.  Christ 
is  the  end  of  the  law  for  right coufnefs  to  every  one 
that  hdicveth,  Rom.  x.  4.  If  any  fuppofe  thefe 
paffages  favor  the  idea,  that  Chrid's  righteoufnefs 
is  communicated  over  to  men,  they  ought  to  no- 
tice that  a  rejection  of  the  figurative  meaning 
proves  too  much.  It  is  not  faid  the  righteoufnefs 
wrought  by  Chrifl  is  our  righteoufnefs,  or  is 
made  our  righteoufnefs,  or  is  the  end  of  the  law 
for  righteoufnefs  to  them  who  believe  ;  but  that 
Chrifl  himfelf  is  fo.  So  that  if  thefe  paffages  be 
not  figurative,  and  are  to  be  underftood  literally; 
it  is  not  the  obedience  and  fufferings  of  Chrifl 
which  conflitute  a  juftifying  righteoufnefs  ;  but 
his  the  whole  Chrifl,  in  his  divine  and  human 
natures,  with  all  his  perfections,  attributes  and  of- 
fices ;  and  the  transferal  mud  be  of  all  his  per- 
fe6lions,  attributes  and  offices,  and  the  juftified 
believer  mufl  become  God  and  Saviour  to  him- 
felf. Thefe  paffages  are  figurative,  and  to  under- 
fland  them  literally  will  lead  us  into  the  great  ab- 
furdity  juft  mentioned.  Their  meaning  is  doubt- 
lefs  this.  The  Lord  who  is  our  juftification 
through  what  he  hath  done  and  fuffercd,  received 
by  our  faith.  God,  who  in  Chrifl  enlightens, 
juflifies  and  fandifies.  The  end  of  the  law  is  the 
execution  of  its  penalty.  Chrifl  hath  done  that, 
which  anfwers  in  the  place  of  this  execution  ;  fo 
that  the  law  doth  not  forbid  the  believers  juftifi- 
cation, and  his  being  treated  as  righteous.  In 
this  fenfe  Chrifl  is  the  end  of  the  law  for  right- 
eoufnefs. 


376  Eternal  Mifery  reconcileabU  with 

The  words  imputed  and  imputeib^TirtxxiQAin 
the  fcrlptures  on  this  fubjeft.  Hence  arofe  the 
exprelhon,  imputation  of  Christ* s  righteoufnefsy 
which  is  not  a  fcriptural  cxprefTion.  The  words 
are  forenfic,  and  have  relation  to  a  judicial  decree, 
and  in  this  cafe,  to  the  juflifying  or  condemning 
fentence  of  God.  To  impute  fm,  means  God*s 
determination  by  which  the  fmner  is  condemned 
to  endure  the  penalty  of  the  law  in  his  own  per- 
fon.  Not  to  impute  fin,  or  to  impute  righteouf- 
nefs  is  his  juflifying  ad,  by  which  he  pardons  the 
finner,  and  adjudges  to  him  perfonal  benefits. 
Imputation,  in  the  fcriptural  fenfe,  cannot  mean 
a  transferal  either  of  guilt  or  righteoufnefs.  For 
in  Rom.  chapter  iv.  the  believers  faith  is  faid 
to  be  imputed  for  righteoufnefs,  and  the  believers 
faith  cannot  be  that  righteoufnefs  of  Christ  by 
which  we  are  juftified.  This  fhows  that  the  word 
has  relation  to  the  juflifying  a6l  of  God  :  and 
the  meaning  of  faith  being  iiiiputedfor  righteouf- 
nefs, is  this  ;  that  God  adjudges  to  the  faith  of 
a  believer  the  benefits  of  juflihcation. 

Further,  none  of  the  terms  ufed  in  the  word 
of  God  naturally  fignify  a  transferal  of  guilt  or 
righteoufnefs. 

The  word  propitiation,  means  that,  through 
which  God  may  be  favorable  or  propitious  in  his 
treatment  of  finners  ;  and  for  thi*,  it  is  not  ne- 
ceffary  Christ's  righteoufnefs  ihould  become  their 
righteoufnefs. 

Ransom  and  price  are  vrords  ufed.  Christ 
is  the  ranfom  and  he  paid  the  price.  Thefe  wordt 
mean  the  obedience  and  fuflering  that  is  rendered 
to  Cod  by  the  Saviour,  to  open  a  door  for  the 
fafe  exercife  of  his  grace  to  the  guilty,  and  can- 
not mean  ajiy  thing  done,  adjudged  or  iransfcrcd 
to  the  fmner  himfclf. 


the  hifiniic  Benevolence  of  God.  277 

'■  The  words  redce?iicr^  redeemed  and  redemption^ 
are  much  ufed  in  the  Icrlptures.  They  mean  a 
deUverer  and  deliverance  from  ibme  evil.  They 
are  in  a  great  number  of  pafl'aijes  appHed  to  the 
deliverance  of  Ifrael  from  Egypt,  Babylon,  and 
their  other  enemies,  by  the  power  of  God.  De- 
liverance from  ficknefs,  from  famine,  from  tern- 
poral  death,  from  various  earthly  troubles,  from 
iniquity,  and  from  eternal  punifliment,  are  in  the 
fcriptures  exprefl'ed  in  this  manner,  and  there  is 
nothing  in  thefe  words  that  implies  a  transferal 
of  righteoufnefs  to  the  redeemed  fmner. 

CHRIST  is  called  our  reconciliation.  Both 
God  and  fmners  are  faid  to  be  reconciled.  The 
natural  meaning  of  this  word  is  the  making  thofe 
to  be  friends,  who  were  before  enemies ;  but  the 
word  itfelf  doth  not  imply  either  the  manner  or 
means  of  reconciliation. 

Atonement  is  alfo  ufed,  and  it  properly  fig- 
nifies  the  means  by  which  anger  or  difpleafure 
are  appeafed,  whatever  thofe  means  may  be.  The 
word  purchafed  is  ufed.  The  purchafe  of  falva- 
tion  for  fmners,  was  from  God  and  not  from  fin- 
ncrs  themfelves  ;  and  therefore  doth  not  imply 
any  transfer  of  the  price  of  purchafe  to  them,  but 
quite  the  contrary.  Chrifl  is  called  our  facrifice. 
He  was  facrificed  for  our  fins.  He  gave  his  foul 
an  offering  for  fin.  Ihe  natural  fignification  of 
the  word  facrifice,  is  a  thing  confecrated  and  of- 
fered up  to  God  \  hence  we  are  exhorted  to  pre- 
fent  ourfelves  a  living  facrifice  to  the  Lord, 
Many  of  the  Jewifh  facrifices  were  typical  of 
Chrift's  de^th.  The  Jewifli  facrifices,  on  the  part 
of  the  offerer,  fignified  that  it  would  be  a  right- 
eous thing  in  God  to  punilhthe  finner  eternally  j 
on  the  part  of  God  who  accepted  them,  they  fig*, 
nified,  that  there  was  a  way  devifed  in  which  he 
could  be  propitious  to  thofe  who  became  obedi* 


ly^  Eternal  Mi/ery  reconcileable  with 

cut ;  but  there  is  nothing,  either  In  the  name  or 
nature  of  the  tianfadion,  that  intimates  righteouf- 
nefs  and  guilt  to  be  negotiable  from  one  being  to 
another.  The  meaning  of  Chrifl's  being  a  facri- 
fice  is  this  ;  that  he  oHcred  himfelf  to  God  by 
obedience  and  fuffering,  which  offering  through 
the  divinity  of  his  nature,  made  fuch  a  difplay  of 
moral  truth  and  of  the  divine  character  and  gov- 
ernment, that  it  is  fafe  to  remit  the  perfonal  pun- 
ifhment  of  the  fandified  and  believing.  In  this 
fcnfe  he  made  himfelf  an  offering  for  fm — was 
bruifed  for  our  iniquities — the  chaftifement  of 
our  peace  was  upon  him — tafled  death  for  every 
man — was  made  a  curfe  for  us — and  died  for  us 
while  we  were  ungodly  and  fmners.  The  mean- 
ing of  all  thefe,  and  many  other  expreffions  fim- 
ilar  to  them,  is  that  Chrifl:  fuffered  under  fuch 
circumflances,  as  makes  it  fafe  for  the  divine  gov- 
ernment, and  for  the  general  good  to  forgive  re- 
penting fmners.  Common  fenfe,  judging  from 
the  nature  and  poffibility  of  things,  cannot  give 
any  other  conftrudion.  Aj  in  the  cafe  before 
mentioned  of  a  father  fuffering  for  a  fon,  all  men 
would  fay,  that  the  father  was  broken  for  the  in- 
iquity of  the  fon — that  the  chaftifement  of  the 
fon's  peace  was  on  him — that  he  tafted  pain  and 
was  made  a  curfe  for  the  fon  ;  at  the  fame  time, 
all  men  would  fay  there  was  no  transferal  or  ne- 
gotiation of  guilt  or  righteoufnefs. 

Further.  The  fm  and  guilt  for  which  Chrift 
died,  are  called  our  fm  and  guilt  in  the  fciiptures. 
Guilt  means  a  defert  of  puni(hment.  No  man 
can  read  the  fcriptures,  without  perceiving  that 
thofe  whom  God  hath  forgiven,  are  ftill  confider- 
cd  defervingof  punifliment,  and  his  treatment  of 
them  is  according  to  his  own  grace,  and  not  ac- 
cording to  their  defert.  Sin  after  it  is  forgiven, 
is  dill  called  our  fm. 


ihe  hifinlte  Benevolence  of  God*  2y^ 

The  words  in  2  Cor.  v.  21.  are  evidently  fig- 
urative. *'  For  he  hath  made  him  to  be  fin  for  us 
•'  who  knew  no  fin.**  Both  the  expreflions  being 
madefin^  and  knowing  nofin^  are  figurative,  and  the 
latter  is  defigned  to  limit  and  explain  the  former. 
If  they  are  to  be  underflood  literally  they  are  a 
plain  contradiclion.  Every  man  who  is  acquaint- 
ed with  the  fcripture  may  fee  the  true  meaning  to 
be  this  ;  that  Jefus  Chrifl,  who  was  perfectly  free 
from  fin  and  guilt,  fufFered,  to  open  a  way  in  which 
men  who  are  finners  may  be  forgiven,  and  that 
we  by  the  application  of  fovereign  grace,  might 
have  the  benefits  of  righteoufnefs. 

Dr.  H.  tells  us  page  100,  that  types  do  not  ad- 
mit a  metaphor.  I  fuppofe  by  this  he  intends, 
there  can  be  no  metaphorical  or  figurative  mean- 
ing: in  them.  But  if  there  be  not  a  figurative 
meaning  in  them,  there  is  none.  All  the  types 
of  Chrifl:  are  figures  or  fimilitudes  pointing  to 
him  the  fubftance.  A  metaphor  in  words,  is  a 
word  appUed  out  of  its  natural  meaning,  flill  in 
fuch  a  manner  as  to  be  intelligible.  A  metaphor 
in  things  or  anions  ;  is  a  thing  or  action  turned 
from  its  natural  ufe,  to  convey  fome  inflruclion. 
All  types  are  metaphors  or  figures,  and  this  is  the 
meaning  of  the  word  type,  both  by  derivation 
and  common  ufe. 

In  the  xxi  Chapter  of  Exodus,  a  fine  laid  on  a 
man  for  knowingly  keeping  a  mifchievous  Ox, 
is  called  the  ranfom  of  his  life.  Alfo  a  certain 
tax  for  building  the  tabernacle,  is  called  atone- 
ment- money.  The  fine  and  tax  were  paid  in  ne- 
gotiable money.  From  the  words  ranfom  and 
atonement  being  ufed  in  thefe  cafes,  Dr.  H.  infers, 
that  fm,  guilt  and  righteoufnefs  are  negotiable. 
This  argument  may  have  weight  with  thofe  who 
can  fee  no  difference  between  money,  and  perfon- 
al  merit  and  demerit.    The  following  paffage  is  ia 


^8o        Eternal  Mifery  reconctleable  with 

John  xvlii.  2,7*  ^(^  ^^'-f  ^^^  ^t^'^-f  I  torn ^  and  for 
this  caufe  came  I  into  the  world  that  Ifbould  bear 
wiinefs  unto  the  truths  that  is,  to  make  a  difplay 
of  truth.  This  was  the  great  end  of  his  incarna- 
tion, life,  preaching,  obedience,  fufFerings  and 
death.  The  way  was  thus  prepared,  for  God  to 
forgive  through  fandification  fo  many  fmners  as 
he  faw  would  be  bed  for  the  glory  and  happinefs 
of  himfelf  and  kingdom. 

I  HAVE  endeavored  to  (how  as  was  propofed, 
that  Dr.  H's  notion  of  the  atonement,  is  naturally 
impoflible ;  if  pofTible,  that  it  would  be  morally 
wrong ;  and  that  it  is  not  countenanced  by  the 
expreilions  ufed  in  the  fcriptures. 

Christian  divines  ought  to  ufe  great  care  in 
explaining  the  do6lrine  of  imputation,  left  they 
lay  a  foundation  for  the  mod  dangerous  errors. 
The  word  imputation  hath  been  ufed  in  the  three 
following  cafes.  The  fmfulnefs  of  human  nature 
through  the  apoftacy  of  Adam. — The  fuffering  of 
Chrift  for  fmtul  men.^And  the  juftification  of 
believers  by  Chrift's  righteoufnefs  ;  but  in  neither 
of  thefe  cafes  is  there  any  transferal  offm,  guilt 
or  righteofnefs.  Adam's  pofterity,  were  never 
guilty  of  that  particular  fm  by  which  he  apofta- 
tized.  By  a  divine  conftitution,  which  was  found- 
ed in  wifdom,  if  Adam  fell,  all  his  pofterity  were 
to  come  into  exiftence  fmful  beings.  The  fm  for 
which  they  are  condemned  is  their  own,  the  guilt 
is  their  own,  and  not  a  guilt  of  their  father's  ma- 
king. 

Christ  endured  fuffering  by  the  father's  ap- 
pointment, and  his  own  choice.  He  fuffered  as 
an  innocent,  and  not  as  a  guilty  being ;  and  wa* 
not  confidercd  as  made  guilty,  by  a  transfered 
guilt  from  thofc  who  fliould  derive  the  benefits  oi 
his  futfering. 


the  Infinite  Bencmle-nce  of  God.  281 

To  the  believer  there  is  a  remillion  of  punifh- 
ment  and  the  poflefTion  of  great  privileges,  given 
on  account  of  Chrift's  righteoufnefs,  which  will 
forever  remain  his  own  righteoufnefs.  It  is  not 
conceived,  that  we  have  either  fcripture  example, 
or  a  right  to  ufe  the  word  imputation  in  a  fenfe 
contrary  to  thefe  explanations. 

In  page  117,  Dr.  H.  mentions  an  objection  to 
his  fentiment,  and  endeavors  to  obviate  it.  He 
thus  flates  the  objedion.  "  Some  have  imagin- 
*'  ed  that  this  idea  of  juftification  by  a  true  and 
**  proper  atonement,  fubftitution  or  ranfom^  is 
**  inconfiftent  with  free  juftification  by  grace  fo 
*'  often  fpoken  of  in  fcripture."  By  a  true  and 
proper  atonement  and  fubftitution,  he  means 
transfered  or  negotiated  righteoufnefs.  To  ob- 
viate the  objection  he  tells  us,  that  grace  abounds 
more  in  this,  than  it  can  in  any  other  way  ;  and 
fays,  that  the  father's  gift  of  thefon,  the  fon^s  ac- 
ceptance, his  death,  the  fmner*s  pardon,  and  every 
ftep  in  this  great  work  until  final  glorification  are 
all  grace.  A  little  attention  to  the  meaning  and 
juft  ufe  of  words  will  fhow  that  the  objedion  is 
not  obviated  by  any  thing  the  Dodor  hath  faid. 
Goodnefs  fignifies  benevolence  or  holinefs. 
Favors  granted  either  to  innocent  or  guilty  crea- 
tures are  a6ls  of  goodnefj.  Grace  fignifies  favor 
to  the  guilty.  Mercy  fignifies  favor  and  help  to 
the  miferable.  Juftification  is  a  favor  granted, 
but  it  is  not  grace,  if  all  guilt  is  negotiated  away 
from  human  nature  and  centered  in  Chirft.  By 
attention  to  the  juft  ufe  of  words,  it  appears  that 
all  thofe  fcriptures  which  fpeak  of  juftification  by 
grace,  or  of  any  perfonal  application  of  gofpel 
benefits  by  grace,  are  diredly  in  point  againft  Dr, 
H's  reprefentation. 

M  m 


a  Si         Etirnal  Mifny  nconcileefbU  with 

The  Dr.  appears  exceedingly  attached  to  the 
word  vicarious.  AW  know  that  it  is  not  ufed  in 
the  fcriptures,  and  its  appHcation  to  this  fubjcclis 
human  invention.  Men  who  have  made  the  word 
and  its  application,  will  giveita  FneanrnjT,as  pleafes 
ihem.  It  is  as  applicable  to  one  fcheme  as  to 
the  other. 

In  page  97  Dr.  H.  fays,  if  that  notion  of  the 
atonement  which  he  oppofcs,  be  true,  it  fliows  that 
the  eternal  happinefs  of  all  fmners  is  made  fure. 
The  reafon  ailigned  is  in  the  following  words. 
"  For  what  will  not  infinite  love  joined  with  infi- 
*'  nite  power  do,  when  there  remains  not  the 
"  leafl  claim  of  juftice,  or  any  other  divine  attri- 
*■*  bute  in  the  way  ?*'  Further  on  it  is  added, 
**  That  the  moral  nature  of  God  is  infinite  love 
*'  is  mod  certain,  that  this  love  pleads  infinitely 
*'  for  fparing  every  fmner  from  eternal  death  he 
**  hath  often  faid,  and  confirmed  by  folemnoath. 
"  Ezek.  xviii.  Now  w-hat  can  any  defire  more 
"  than  the  folemn  oath  of  God,  that  his  v/hole 
*'  difpofition  is  infinitely  oppofed  to  the  final  def- 
"  trudion  of  any  man."  On  the  firfl  of  thefe 
paflages  I  remark )  that  according  to  a  true 
idea  of  the  atonement,  the  claim  of  judice  remains 
in  full  force  upon  every  unfan6lified  finner.  If 
the  claim  of  juflice  were  removed,  the  danger  of 
punifliment  would  doubtlefs  be  removed  with  it. 
The  only  way  in  which  the  claim  of  juftice  can  be 
removed,  is  by  repentance,  faith  and  a  holy  obe- 
dience, to  which  the  promife  of  forgivenefs  is 
made.  Every  fmner,  until  he  believes  and  re- 
pents, is  under  a  fentence  of  condemnation  pro- 
nounced by  juflice.  The  atonement  of  Chrifl 
hath  no  effect  upon  this  fentence,  and  juflice  holds 
all  its  claim,  until  there  is  ajullifying  adl  oi  God 
remitting  the  punifhraent.    The  pretence  of  juf- 


<a 


the  Infinite  Benevolence  ofGdiK  2  S3 

tice  having  no  claim  is  unwarranted  by  the  U'ord 
of  God. 

As  to  the  moral  nature  of  Gon,  I  know  that  it 
is  infinite  love.  The  greateft  general  good  is  the 
obje£t  of  infinite  love.  There  is  no  evidence  that: 
the  ^'  holy  love  of  God  pleads  infinitely  for  fparing 
*'  every  fmner  from  eternal  death"  or  "  that 
"  God's  whole  difpofition  is  infinitely  oppofcd  to 
*'  the  final  deftru^tion  of  any  man"  on  the  con- 
trary ;  if  the  deftrudion  of  any  be  necefTary  means 
of  the  general  good,  his  whole  difpofition  will 
plead  infinitely  for  that  punifhment,  to  which  juf- 
tice  will  have  an  eternal  claim.  But  I  have  before 
been  fufEciently  explicit  on  this  point, 

I  fhall  conclude  this  fubjed  with  a  fingle  re* 
mark  more.  The  notion  of  a  righteoufnefs  trans- 
fered  from  Chrifl  to  the  believer,  fo  as  to  be  his 
in  the  fame  fenfe,  as  if  he  had  done  what  Christ 
hath  done,  appears  to  me  inconfiftent  with  the 
dodrine  of  Christ's  intcrceflion.  Wherefore  he 
is  able  alfo^  tofave  them  to  the  uttermoji^  that  come 
to  God  by  him,Jeeing  he  ever  liveth  to  ?nake  inter- 
cejjionfor  them,  Heb.  vii.  25. — For  Christ  is  not 
entered  into  the  holy  places  made  with  hands  ;  but 
into  heaven  itfelf  now  to  appear  in  the  prefence  9/ 
God  for  us*  Heb.  ix.  24.  It  hath  been  generally 
fuppofed,  that  all  benefits  granted  to  believers, 
arc  a  fruit  of  Christ's  intercefTion  with  the  fa- 
ther; and  that  his  righteoufnefs  prefentcd  by 
himfelf  in  intercefTion,  is  the  ground  on  which 
God  beflows.  But  if  Christ's  righteoufnefs  be 
transfered  by  an  ad  of  divine  power,  to  the  be- 
liever, to  be  his  own  in  the  fame  fenfe,  as  if  he 
had  wrought  it ;  what  need  is  there  of  the  divine 
intercefTor?  Or  what  propriety  in  Christ's  ap- 
pearing in  heaven  to  folicit  for  his  people,  when 
they  have  already  received  that,  which  is  the 
ground  of  all  benefits  beftowed.    In  the  fame 


manner  it  will  be  found,  that  the  fuppofitlon  of 
transfcred  rirrhteoufnefs,  fin  and  guilt,  is  incon- 
fiftent  with  almoll  every  dodrine  in  the  chriftian 
fyflem. 

Sec.  12.  Another  of  Dr.  H's  arguments  is 
cxpreffed  in  the  following  words,  page  121.  "If 
*'  we  attend  to  the  threefold  otlice  of  our  Sav- 
*'  lour,  as  prieft,  king  and  prophet  ;  we  fhall 
*'  find  the  final  falvation  of  every  human  crea- 
*'  ture,  made  fure  in  him.'*  Dr.  H's  ideas  of 
the  prophetic,  faccrdotal,  and  kingly  offices,  feem 
to  be  very  indiftinft.  As  proof  of  what  I  fay, 
I  will  recite  a  paffage  from  page  123.  "  Paul 
*'  reprefents  the  offices  of  Christ  as  co-extenfive. 
*'  Effeftual  calling  is  by  virtue  of  the  prophetic 
*'  and  kingly  office  of  Christ.  Juflification 
*'  pertains  to  the  facerdotal  or  prieflly  office  by 
*'  the  atonement.  The  fandification,  perfever- 
*'  ance  and  glorification  of  fmners  refult  from  all 
"  the  offices  of  Christ  alike.  This  Apoflle  tells 
*'  us  that  where  one  of  thefc  offices  is  exercifed, 
*'  the  other  two  are  in  every  inffance."  For 
proof  of  this  he  adduces,  Rom.  viii.  "  Whom  he 
*'  did  predeflinate,  them  he  alfo  called  ;  and 
'^  whom  he  called,  them  he  alfo  jullified  ;  and 
"  whom  he  juflified,  them  he  alfo  glorified." 

The  feverai  parts  of  falvation  which  Dr.  H. 
here  mentions  are  effechial  calling,  (and  it  is  well 
known  that  efile£tual  callisg,  means  regeneration 
and  faii6fification,)  juiiification,  perfeverance  and 
glorification.  All  thcfe  are  wrought  by  hiskinfi;- 
iy,  and  folely  by  his  kingly  power.  As  a  proph- 
et he  gives  dodrinal  inftrnction  ;  but  all  the  in- 
flruclion  in  the  world  will  neither  regenerate, 
juffify,  nor  glorify  a  foul.  As  a  pricff  he  hath 
made  an  atonement  which  is  fufficient  for  the  fal- 
vation of  all  who  repent ;  and  this  atonement 
hath  long    fmcc   been    compleat.     There  is  np 


the  Infinite  Bene'aohnce  g/God,  285 

power  in  it  either  to  regenerate  or  glorify.  Re- 
generation is  a  work  of  his  kin^^^ly  power,  chang- 
ing and  making  the  he^^n  holy.  Sanclification 
is  a  work  of  his  kingly  power  by  his  fpirit,  in- 
creafing  the  hohnefs  of  his  people.  Jufliiication 
is  an  r,6l  of  his  kingly  power  as  God  and  Judge, 
pardoning  the  fmner,  and  giving  him  a  right  to 
eternal  life.  Glorification  is  a  work  of  his  king- 
ly power,  putting  the  believer  in  poilelTion  of  the 
glory  and  bleflbdncfs  appointed  to  him  by  fove- 
reign  wifdom.  Predeflination,  which  was  ante- 
cedent to  all  thefe,  was  alfo  an  ad  of  God's  king- 
ly and  fovereign  wifdom,  appointing  whom  he 
would  fave. 

Christ's  prophetic  office  confided  wholly  in 
teaching  men  their  duty,  and  the  way  of  falva- 
tion.  His  prieifly  office  was  wholly  in  ma- 
king it  confident  by  an  atonement,  for  God  to 
forgive  thofe,  whom  his  power  ffiould  bring  home 
to  himfelf.  The  whole  application  of  falvation, 
in  all  its  parts  is  a  work  of  his  kingly  authority. 
He  was  a  prophet  and  a  pried,  only  to  prepare 
the  way  to  fave  as  a  king.  If  he  had  not  been  a 
prophet  and  a  pried,  he  could  not  have  confidently 
aded  as  a  king  to  fave.  Neither  dodrinal  light 
nor  the  atonement,  given  by  him  as  a  prophet, 
and  made  by  him  as  a  pried,  make  any  alteration 
in  the  finner's  perfonal  date,  until  he  works  as  a 
king ;  and  when  he  thus  works  his  chofen  ones 
will  become  willing,  and  be  faved.  So  that  call- 
ing, or  effedtual  calling,  judification,  perfeverance, 
and  glorification,  the  whole  chain  of  applied  fal- 
vation, which  the  apodle  beautifully  mentions  in 
connedion,  are  all  the  work  of  Chrid's  kingly 
power.  And  by  the  quotation  I  made  from  Dr. 
H.  it  appears  he  thought  indidindly  on  this  fuhv 
jed. 


"•J-- J  • 


w»»<i^ 


The  next  quotation  I  fhall  repeat  from  him  is 
in  page  122.  '  "  Chrift  is  juft  fo  far,  and  as  ex- 
*'  tenfively  a  king  over  mankind,  as  he  is  priefl 
"  and  prophet.''  This  I  conceive  to  be  true  if 
properly  underftood,  then  follows  "  and  as  far  as 
*'  he  doth  excrcife  thefe  offices  at  all  among  the 
"  human  kind,  he  doth  exercife,  and  engage  to 
**  exercife  them  all  unto  perfedion."  This  lat- 
ter claufe  needs  a  particular  explanation. 

Christ  is  king,  priefl:  and  prophet  to  all  man- 
kind in  the  following  fenfe.  Much  dodrinal  in- 
ftrudion  hath  come  to  mankind  in  general  by 
Chrifl:'s  mediation  ;  alfo  to  the  angels  both  holy 
and  apoflatc.  Dodlrinal  knowledge  will  be  dilFu- 
fed  throughout  the  univerfe  by  Chrifl:*s  prophetic 
minifl:ration.  Through  heaven  as  well  as  earth ; 
through  eternity  as  well  as  time.  Chrifl:*s  pro- 
phetic office  is  to  s^v^t  doctrinal  or  intelledual 
light  and  knowledge,  which  may  be  poflefled  in 
the  highefl:  .finite  degree,  without  any  holincfs  or 
righteoufnefs  of  the  will  and  affeftions.  In  this 
fenfe,  Chrifl:  is  a  prophet  to  all  mankind,  and  like 
other  prophets  his  miniflration  may  be  either  un- 
to life  or  unto  death. 

The  atonement  he  hath  made  is  fufficient  for 
the  pardon  of  all  fmners,  and  in  this  fenfe  he  1% 
a  Pritifl  for  all  mankind  ;  the  confequence  how- 
ever vill  not  follow  that  all  mankind  fhall  be  fa- 
ved,  for  foine  may  rejed  fuch  a  falvation  as  he 
offers,  and  thus  cut  themfelves  off  from  the  bene- 
fits of  his  atonement.  He  is  king  of  the  whole 
earth  ;  of  the  good  and  the  wicked.  His  gov- 
ernment is  over  all.  It  is  as  much  the  part  of  a 
king  to  condemn  and  punifh  the  wicked,  as  it  is 
to  juflify  arid  glorify  the  holy.  The  exercife  of 
a  Vingly  power  over  all,  carries  no  implication 
that  '.ill  vwill  be  faved  ;  fo  that  though  there  is  a 
fenfe  in  w  hich  Christ,  is  king,  priefl  and  prophet 


the  Infinite  Bent'voJence  of  God.  zSy 

for  all  mankind,  this  might  be  the  cafe,  without 
the  falvation  of  a  fingle  creature  ;  if  fovereign 
mercy  and  wifdom  had  not  determined,  that  feme 
fhould  be  efFedually  called  to  obedience.  With 
refpedt  to  the  faved,  they  will  love  the  truth  that 
is  taught  by  the  divine  prophet  ;  they  will  receive 
and  depend  on  the  atonement  in  fuch  a  manner 
as  to  be  delivered  from  the  curfe  ;  and  joyfully 
fubmit  to  Chrifl's  kingly  government  in  all 
things.  The  unholy  do  not  choofe  and  love 
fuch  truth  as  Chrifl  reveals,  nor  receive  his  right- 
eoufnefs  nor  rejoice  in  his  government. 

Dr.  Huntington  reprefents  thofe  who  differ 
from  his  opinion,  as  limiting  the  regal  power  of 
Chrifl.  This  I  conceive  to  be  a  mifreprefenta- 
tion.  In  what  he  fays  on  this  fubjed,  he  alludes 
to  a  paflage  in  Philip,  ii.  9,  10,  11.  Wherefore 
God  alfo  hath  highly  exalted  him^  and  given  him  a 
name  above  every  name  :  that  at  the  name  of  Jesus 
ivery  knee  fhould  bowy  of  things  in  heaven^  and 
things  in  earth ,  and  things  under  the  earth  ;  and 
that  every  tongue  fhould  confefsythat  Jesus  Christ 
is  lord  to  the  glory  of  God  the  father, — On  this 
paffagc  I  remark, 

ift.  The  word  every ^  may  be  ufedin  this  paf- 
fage,  as  the  words  all  and  all  men  are  in  other 
paffages,  meaning  all  the  holy,  and  not  all  crea- 
tures. 

2dly.  Chrift  will  reduce  all  things,  but  not 
in  the  fame  manner.  His  power  will  bring  fome 
to  a  willing  obedience,  and  others  will  be  cruflied 
under  its  weight.  Some  knees  will  bow  with 
love,  and  fome  with  trembling  fear.  Some  high 
thoughts  will  be  brought  down  by  humility,  and 
others  fmk  under  the  weight  of  punifliment.  His 
regal  conquefl  will  be  equal  in  both  cafes. 

3d.  The  1 2th  verfe  immediately  follows  as  a 
confequence  fromverfes  lo  and  n,  before  rcci- 


288  Eternal  Mifary  reconcikuble  with 

ted,  which  I  think  fully  dlfproves  univerfal  falva- 
tion,  and  (liows  the  true  meaning  of  the  paflage. 
Wherefore  J  my  beloved^  as  yc  hai'C  always  obeyed  ; 
not  as  in  my  prefence  only^  but  now  much  more  in  my 
abfencc  ;  luork  out  your  oivn  falvaticn  luithfear  and 
trembling*  The  exhortation  in  the  12th  verfe, 
work  out  your  own  falvation  w  ith  fear  and  trem- 
bling, is  introduced  as  a  confequence,  from  the 
previous  defcription  that  every  knee  (hall  bow  to 
Jesus,  and  every  tongue  confefs  that  he  is  Lord. 
What  propriety  would  there  be  in  faying,  all  men 
will  be  faved,  therefore  be  filled  with  fear  and 
trembling  when  you  think  and  aft  on  this  great 
fubjecl.  Is  not  this  much  more  natural,  all  men 
muft  bow,  either  in  love,  or  under  the  weight  of 
his  punifhing  juftice,  therefore  with  trembling 
fear  feek  a  falvation  from  your  fins. 

So  "vvith  refpeft  to  his  prophetic  office,  he  gives 
dodlrinal  light  to  all  men,  and  the  more  dodrinal 
light  fmners  receive,  the  more  they  will  be  oppo- 
fed  to  it.  Their  oppofition  to  the  true  light  is  the 
very  ground  on  which  they  will  be  finally  con- 
demned. The  enlightening  of  chriftians  is  not  a 
difcovcry  of  new  truths  ;  but  of  the  glory  and  ex- 
cellence of  truth,  that  was  feen  before.  The 
glory  or  difagreeablenefs  of  truth  depends  en- 
tirely on  the  moral  (late  of  the  heart.  A  truth 
which  is  loved  appears  glorious  ;  a  truth  which 
is  hated  appears  difagreeable.  The  fame  truth  is 
feen  in  botli  cafes,  producing  dilierent  efl'eds,  as 
the  heart  and  its  moral  relilh  is  either  good  or 
bad. 

In  r  Cor.  xi.  3,  is  the  following  paffage,  "  the 
"  head  of  every  man  is  Christ,  From  this  paf- 
fage Dr.  H.  infers,  page  125  "  that  in  the  cove- 
*'  nant  of  redemption  all  mankind  were  given  to 
*'  the  fecond  Adam,  as  they  were  once  included 
"  in  the  firfi."     Or  in  other  words,  that   Chrift 


ihe  Injtnite  Benevolence  of  God •  289 

IS  the  federal  head  of  all  men.  To  know  the 
meaning  of  this  text  we  have  only  to  get  juft  ideas 
of  the  word  head^  as  it  is  ufed  in  this  place.  The 
>vhole  paiTage  is  this.  *'  But  I  would  have  you 
•*  know  that  the  head  of  every  man  is  Chrift  5 
•*  and  the  head  of  the  woman  is  the  man  ;  and 
**  the  head  of  Chrift  is  God.  Every  man  pray- 
**  ing  or  prophefying,  having  his  head  covered, 
*'  diihonoureth  his  head.  But  every  woman  that 
**  prayeth  or  prophefieth,  with  her  head  uncov- 
**  ered,  difhonoureth  her  head,  for  that  is  even  all 
^*  one  as  if  flie  were  fhaven."  Now  let  us  fup- 
pofe  that  the  word  head  in  this  place  means  fede- 
ral head  or  Saviour  ;  then  the  paflage  would 
run  thus.  But  I  would  have  you  know  that  the 
federal  head  of  every  man  is  Chrift  ;  and  the  fed- 
eral head  or  Saviour  of  woman  is  the  manj 
and  the  federal  head  or  Saviour  of  Chrift  is  God^ 
The  abfurdity  of  fuch  a  meaning  is  apparent.  The 
Apoftle,  in  this  place,  is  confidering  certain  points 
of  decency,  that  flow  from  the  fubordination  of 
fociety.  The  headfhip  he  intends  is  that  of  fu- 
periority  and  not  of  a  gofpel  union  entithng  to 
laving  benefits. 

In  the  fame  place  the  following  texts  of  fcrip- 
ture  are  mifconftrucd.  John  i.  7.  The  fame  came 
for  a  witnefsy  to  bear  witnefs  of  the  light  that  all 
men  through  him  might  believe.  The  witnefs  here 
fpoken  of  is  John  the  baptift  ;  and  it  is  through 
him  that  all  men  are  fpoken  of  as  believing,  which 
fufficiently  teaches  us  that  all  men  in  this  palTage 
cannot  mean  all  mankind.  John  iii.  i6,  is  alfo 
mentioned  by  Dr.  H.  A  careful  attention  to  the 
context,  will  abundantly  confute  his  application. 
Under  this  branch  of  argument,  and  in  various 
other  parts  of  his  book,  he  adduces  the  prophetic 
promiies  of  a  future  ftate  of  profperity  to  the 
N  n 


290         Eternal  Mifery  reconcileable  with 

church  In  this  world,  as  evidence  of  univerfal  fal- 
vation  ;  but  if  men  follow  his  advice,  and  apply  to 
the  fcriptures  as  they  read,  there  will  be  no  need 
of  ananfwer  to  difcovcr  fuch  mifapplicatlons. 

Sec.  13.  It  is  very  fingular,  that  in  a  matter 
of  infinite  importance,  Dr.  H.  fliould  place  fo 
great  dependence  on  metaphors  and  emblems,  and 
even  drain  them  beyond  the  bounds  of  judicious 
application.  Page  135.  "  The  univerfal  extent 
*'  ol  Christ's  faving  power  and  grace,  is  further 
"  taught  us  by  metaphors  and  emblems  which 
*'  the  divine  fpirit  hath  made  ufe  of  in  the  word. 
*'  As  that  of  the  dew,  the  wind  and  the  rain, 
''  which  arc  known  to  be  of  univerfal  extent  o- 
"  ver  the  earth" — "  perhaps  no  emblem  is  more 
*'  fignincant  than  that  of  the  fun  often  made  ufe 
"  or  in  the  fcriptures."  After  many  pages  to 
fhow  that  the  natural  fun  is  of  fome  benefit  to  all 
mankind ;  the  confequence  is  infered,  becaufe 
God  is  compared  to  the  fun  and  Christ  called 
the  fun  of  righteoufnefs,  therefore  all  men  fhall 
be  faved. God  is  alfo  compared  to  a  devour- 
ing and  confuming  fire — to  a  man  of  war — to  a 
deftroying  conqueror — to  a  king  ruling  with  a 
rod  of  iron — and  many  other  things  of  a  like 
nature,  denoting  his  difpleafure  againft  fin,  and 
the  deftrudion  he  will  bring  on  his  impenitent 
enemies.  1  might  from  thefe  images,  as  well  in- 
fer that  no  men  (hall  be  faved.  Such  images  are 
beautiful  and  perfedly  intelligible,  but  never  were 
defigned  to  build  fyllems  either  of  univerfal  fal- 
vation  or  of  non-fidvation. 

If  Dr.  H.  fuppofcd  fuch  metaphors  to  be  all- 
comprehending  arguments,  he  ought  to  have 
proved  that  there  is  rain  in  Kgypt ;  which  is  a 
natural  emblem  of  the  fpiritual  igypt,  on  which 
none  of  the  refrefliing  iniluenccs  of  the  divine 


the  Infinite  Benevolence  of  God.  291 

fpirit  fall ;  alfo  that  the  fhining  fun  cheers  the 
deferts  of  Barca  and  Arabia. 

Christ  is. the  fountain  ofreHgious  do£lrinal 
inftruftion  to  mankind,  and  on  this  account  com- 
pared to  the  natural  fun.  k  is  probable  that  all 
men  have  received  fome  degree  of  doclriual  light, 
either  diredly  or  indire6:ly  from  the  fun  of  right- 
coufnefs.  But  what  is  the  confequence  ?  not 
furely  that  all  men  flaall  be  faved.  Christ  tells 
us,  this  is  the  condemnation  that  light  is  come  into 
the  world,  and  men  choofe  darknefs  rather  than 
lights  Doctrinal  light  will  not  fave  men.  The 
law  was  full  of  light ;  the  gofpel  hath  followed 
with  greater  light ;  but  the  doctrinal  light  of  both 
law  and  gofpel  will  not  fave  men.  The  light  in- 
ftead  of  faving  will  increafe  their  condemnation, 
unlefs  God  is  pleafed  to  fandify ;  for  the  more  a 
man  knows  of  his  duty,  the  more  certainly  and 
juftly  he  will  be  condemned  for  not  doing  it. 

The  following  paifages  from  page  141  fhowDr. 
H's  ideas  of  the  nature  of  light,  and  that  he  made 
no  diftindion  between  doctrinal  and  faving  light. 
*^  All  mankind  have  fome  religion,  which  come 
*'  to  them  through  Christ  ;  though  many  have 
*'  never  heard  of  his  name.  All  people  know 
*'  the  truth  in  fome  degree.  All  are  orthodox 
*'  in  fome  points,  and  right  in  fome  meafure. 
"  God  manifefls  himfelf  and  gives  knowledge 
"  and  inftrudion  of  all  kinds  to  the  inhabitants 
*'  of  this  world,  and  indeed  to  all  intelligent  creat- 
*'  ures,  only  in  and  through  Christ.  All  com- 
"  mon  fenfe,  all  extraordinary  endowments  of 
*'  mind,  all  fcience  and  learning,  all  new  inven- 
"  tions  of  every  kind,  all  acquaintance  with 
"  moral  and  fpiritual  things,  arc  by  Christ. 
*'  Hence  he  is  called  the  word  of  God  ;  becaufc 
"  as  men  convey  knowledge  and  inftrudion  by 
"  their  words,  fo  doth   God   by  the  mediator. 


TQ1 


r.iernai  iviijery  reconaieaoie  wit/y 


*'  When  man  fell  he  was  then  immediately  in  to^ 
*'  tal  darknefs,  as  to  any  impreilions  on  his  mind, 
*'  or  mental  exercifes  that  might  profit  him. 
The  mediation  of  Chrift  began  that  very  moment. 
•'  The  guilty  pair  were  immediately  put  in  better 
*'  circumflances  by  the  fon  of  God  than  other- 
'*  wife  they  would  have  been.''  **  None  have 
*'  been  nearly  fo  bad  as  if  there  had  been  no  me- 
"  diator.  Common  grace,  as  we  term  it,  having 
*'  always  been  an  unfpeakable  favor  to  all  the  fall- 
*'  en  race,  and  this  is  as  really  and  truly  by  and 
**  through  Chrift  as  eternal  falvation  is."  Thus 
far  Dr.  H.  In  this  paflage,  natural,  intellectual 
and  moral  powers,  qualities  and  attainments  are 
thrown  into  one  common  mafs,  and  the  diftinc- 
tion  between  holinefs  and  unholinefs  entirely  bro- 
ken down. 

I  AM  not  difpofed  to  deny  that  doclrinal  light 
may  come  to  every  creature  in  the  univerfe 
through  Jefus  Chrift,  but  this  is  quite  afide  from 
the  queftion.  The  queftion  is,  doth  holineff 
come  to  all  men  through  Chrift,  for  without  ho- 
linefs  there  is  no  falvation  ?  The  apoftacy  did  not 
deftroy  the  powers  of  natural  underftanding,  wit, 
memory,  and  invention.  All  thefe  powers  arc 
retained  by  thofe  apoftate  fpirits,  who  have  no 
benefit  by  the  mediation  of  Chrift.  He  might  as 
well  have  faid  that  our  rational  exiftence  is  agof- 
pcl  benefit.  It  is  doubtlels  true  that  all  things  in 
this  world,  and  the  ftate  of  all  individuals  are 
fubordinatcd  by  the  controuling  wifdom  of  God, 
to  the  grand  fcheme  of  gofpel  probation.  The 
exerciie  of  intclledlual  powers,  even  in  thofe  who 
are  loft,  may  difter  in  many  refpeds,  from  what 
it  would  have  been  without  a  gofpel  ;  ftill  there  is 
no  propriety  in  defcribing  men's  natural  powers 
and  faculties  as  gofpel  blefllngs.  If  men  had  not 
polTciied  theic  powers  and  faculties,  they  could 
not  have  been  proper  fubjeds  of  gofpel  revelation 


the  Infnntc . Benevolence  of  God*  293 

and  command.  Dr.  H's  idea  that  common  grace 
as  we  term  it,  is  as  really  and  truly  through  Chrifl 
as  eternal  falvation,  doth  not  prove  any  thing 
on  this  fubjed  ;  for  dodtrinal  Hght,  God's  power- 
ful reftraint  on  men's  vicious  temper  and  adions, 
and  placing  them  in  a  fituation  that  they  might 
do  their  duty  if  they  were  difpofed,  do  not  im- 
ply holinefs.  Satan  hath  knowledge  enough  to 
do  his  duty  if  he  v/ere  difpofed  ;  and  men  may 
if  they  pleafe,  call  his  knowledge  and  reftraints, 
common  grace,  and  thence  infer  that  he  will  be 
faved ;  ftill  it  is  conceived,  that  fuch  reafoning 
would  be  thought  inconclufive. 

Page  141.  "None  have  been  nearly  fo  badj 
*'  as  if  there  had  been  no  mediator."  This  is  an 
aflertion  that  cannot  be  proved.  To  form  and 
then  apply  a  fcale  of  wickednefs,  to  men  left  with- 
out a  mediator,  and  thofe  who  are  in  a  flate  of 
probation  is  impoflible.  It  h  probable  that  God 
in  fubferviency  to  his  own  defigns,  and  to  preferve 
the  world  in  fufficient  peace  ifor  a  ftate  of  trial, 
hath  reflrained  the  excefs  of  vifible  iniquity  more 
than  would  have  been,  if  hehad  not  defigned  grace 
for  fome ;  ftill  this  is  not  fufficient  ground  to  de- 
termine, that  all  men  are  lefs  wicked  than  they 
would  have  been  without  a  mediator.  An  in- 
creafe  of  do£lrinal  light  by  the  gofpel,  increafes 
the  wickednefs  of  mens  unholy  temper ;  and 
God  who  looks  on  the  heart,  may  fee  much  more 
wickednefs  in  fome,  than  if  no  Saviour  or  gofpel 
had  been  provided. 

Another  of  Dr.  H's  aflertions  which  needs  to 
be  explained,  is  the  following.  Page  141.  "All 
*'  mankind  have  fome  religion  that  comes  to  them 
"  through  Christ.  All  people  know  the  truth 
*•  in  fome  degree.     All   are  orthodox  in  fome 

"  points,  and  right  in   fome  meafure." On 

this  I  obferve  j  what  ij  religion  ?  If  religion  meana 


;  9  4  Eternal  Mi/cry  reconcile  able  wtth 


fonie  degree  of  moral  conformity  to  the  divine 
hollnefs,  then  tliere  are  many  who  have  no  reli- 
gion.  The  fame  obfervations  may  be  made  up- 
on, kncuuimg  the  truths  being  orthodoxy  and  being 
right  in  feme  things^  which  are  applied  to  all  men. 
A  doiflrinal  rightnefs  of  the  underflanding  doth 
not  imply  any  moral  rightnefs  of  the  heart  ;  nei- 
ther is  there  any  power  in  an  increafe  of  doflri- 
nal  light  to  change  the  will  and  aftedtions.  Wick- 
ed beings  will  forever  grow  in  knowledge,  unho- 
linefs  and  mifery ;  and  an  increafe  of  knowledge 
will  be  the  means  of  their  increafmg  mifery. 

In  all  the  Doctor's  remarks  on  this  fubje^t,  there 
is  no  diflinclion  made  between  dod'rinal  or  fpec- 
ulative  light,  and  faving  light.  I  am  ready  to  al- 
low, that  all  receive  from  Jesus  Christ,  either 
diredly  or  indire<5lly,  fome  degree  of  dodrinal  or 
fpeculative  Hght,  and  to  illuflrate  this  fa6l,  Chrift 
is  called  the  fun  of  righteoufnefs ;  but  all  men  do 
not  receive  faving  light.  It  may  be  here  proper 
to  defcribe  the  difference  between  them. 

ift.  Doctrinal  light,  is  a  natural  or  rational 
knowledge  of  truth.  I  will  exemplify,  in  the  di- 
vine perfection  of  juftice.  A  dodrinal  knowledge 
of  the  divine  perfedion  of  juftlce,  confifts  in  fee- 
ing what  juftlce  is,  and  that  God  adlually  poflefles 
it,  in  the  mod  perfed  degree.  This  will  be  feen 
by  all  creatures,  both  good  and  bad.  Both  good 
and  bad  poffefs  natural  reafon  and  underflanding, 
by  which  the  thing  called  jullice,  its  nature,  and 
in  what  it  eonfiils,  are  feen.  Both  have  the  means 
to  know  what  jullice  is,  and  will  have  them  eter- 
nally ;  and  God  will  doubtlefs  through  all  dura- 
tion to  come,  fct  the  nature  of  juitice,  and  in 
what  it  confifts,  as  fully  before  the  minds  of  the 
puniflied,  as  he  will  before  the  minds  of  the  blef- 
Icd.  They  will  know  what  the  duties  of  holinefs 
arc  J  that  they  ought  to  perform  them  5  and  alfo 


the  Infinite  Benevolence  of  God,  295 

the  righteoufnefs  and  wifdom  of  God,  m  punifh- 
ing  them  for  not  performing.  It  is  by  this  light, 
that  the  devils  now  believe  and  tremble,  and  that 
awakened  men,  in  contemplation  of  their  own 
chi^rader,  are  afraid  of  God's  future  judgments. 
An  increafe  of  do£i:rinal  light,  will  increafe  happi- 
ncfs  or  unhappinefs  ;  holinefs  or  unholincfs,  juft 
as  the  moral  flate  of  the  heart  happens  to  be. 
And  perhaps  the  mofl:  direct  method,  which  infi- 
nite power  can  take,  to  increafe  the  mifery  of  the 
wicked,  will  be  to  increafe  their  doQrinal  light  or 
knowledge  of  himfelf,  his  law,  and  his  holy  king- 
dom ;  without  giving  them  any  faadification,  or 
laying  any  reftraint  on  their  paflions.  God  hath 
not  inftituted  the  means  of  gaining  dodrinal  or 
fpeculative  light  in  this  world,  expeding  they  will 
make  men  either  happy  or  holy,  if  all  the  influen- 
ces of  his  fpiiit  be  denied.  It  is  God's  ufual 
method,  when  men  are  ferioufly  faithful,  in  ufmg 
the  means  of  doctrinal  inftrudicn,  to  give  his 
fpirit  alfo ;  and  on  this,  depends  our  encourage- 
ment to  ufe  what  we  call  means;  but  in  thefc 
means  of  inftrudion  or  light,  there  is  no  direft  ten- 
dency or  power  to  change  the  heart. 

2dly.  Saving  light  fees  the  fame  truth,  as  is 
feen  by  dodrinal  or  fpeculative  light ;  but  with 
this  difference.  Speculative  light  fees  the  objed 
or  truth  with  its  nature,  and  in  what  it  confifts, 
without  any  perception  of  its  beauty  3hd  excel- 
lence ;  but  in  a  faving  light,  both  the  objed  iifelf 
and  in  what  it  conliits  are  feen,  together  with  a 
fenfe  of  its  beauty  and  excellence.  A  faving  light 
fees  whatjufliceis,  and  the  infinite  beauty  of  juf- 
tice.  God's  charader,  and  the  infinite  beauty  of 
that  charader. — The  law,  with  its  excellence.^ 
The  eofpel  with  its  moral  glory. —  1  here  may  be 
a  fight  of  truth  and  in  what  it  confifts,  without 
any  delight  or  happinefs  to  the  mind,  and  perhaps 


296  Eternal  Mifery  reconcile  able  vjith 

with  Tuifery.  It  is  a  fight  of  the  moral  beauty  of 
truth,  and  not  of  truth  itfelf,  which  gives  pleafure 
to  the  good  heart  ;  and  a  faving  light  is  that 
which  difcerns  the  beauty  and  excellence. 

3dly.  Hence  it  appears,  that  the  difference 
between  dodrinal  or  fpeculative,  and  faving 
light ;  arifes  not  from  the  truth  feen,  nor  from 
the  evidence,  nor  from  the  means  ufed  \  but  folely 
from  the  moral  flate  of  the  heart,  will,  or  affec- 
tions. It  is  the  heart  which  difcovers,  moral 
beauty,  amiablenefs,  and  excellence.  Two  per- 
•fons  may  look  on  the  fame  truth,  through  the 
fame  means  ;  one  difcovers  an  infinite  beauty  ia 
the  truth,  and  by  this  beauty  is  drawn  to  it ;  the 
other  fees  no  beauty,  but  the  contrary,  and  wifhes 
to  retire  from  it.  In  this  cafe,  the  difference 
arifes  entirely  from  the  different  flate  of  thofc  per- 
fons  hearts.  One  is  holy,  and  his  holy  tafle  ena^ 
bles  him  to  fee  beauty  in  a  holy  objedl ;  the  other 
is  unholy,  and  fees  no  comelinefs  in  it.  It  is 
thus  that  unholy  men  fee  nothing  in  God  that  is 
amiable.  With  refped  to  all  moral  objeds,  the 
heart  of  the  perfon  who  beholds  them,  folely  de- 
termines whether  they  appear  beautiful,  excel* 
lent,  and  glorious  ;  or  the' contrary.  Thefe  ob- 
fervations,  concerning  moral  tafte  and  difcern- 
ment,  might  eafily  be  illuflrated  by  natural  and 
animal  tafle  and  difcernment.  The  animal  taftc 
of  one,  pAceives  goodncfs,  in  that  which  the  tafte 
of  another  loathes. 

4thly.  Through  the  whole  Bible,  ignorance, 
blindnefs,  not  feeing,  want  of  perception,  want  of 
underftanding,  want  of  knowledge  and  wifdom, 
are  attributed  to  unholy  men.  Their  fm  is  re- 
prefented  as  confifting  efl'entially  in  this.  This 
is  faid  to  be  the  caufe  of  God's  anger  againfl 
them — the  ground  of  their  guilt — their  mifery 
&c« -The  things  of  which  they  are  ignorant? 


the  Infinite  Benevolence  of  God.  ^97 

are  the  moral  beauty  and  glory  of  God's  character 
and  of  the  truth.     All  the  doclrinal  inftrudion 
\n  the  world  cannot  give  them  this  hght ;   becaufe 
dodrinal  inftrudion  doth  not  change   the  heart. 
A  man  may  fit  forever  at   the   feet  of  Gamaliel, 
and  not  have  this  light  ;  unlefs  he  fits  at  the  fe'et 
of  Jesus  alfo,  who  by  his    fpirit,  changes   unholy 
hearts  ;  and    when  changed    the   light  of  the 
knowledge  of  the  glory  of  God,  in  the    face   of 
Jefus  Chiift,  will  fhine  into  the  mind.     This  want 
of  light  is  a  fin,  becaufe  it  arifes  wholly    from   a 
fmful  flate  of  the  heart,  a  love  to  that  which   is 
wrong,  and  hence  that  which  is  wrong   appears 
beautiful  to  the  evil  mind.     In  the  great  day  of 
judgment,  God  will  need  no  other   evidence  that 
fmners  deferve  to  be  condemned  and  punifhed, 
but  this,  that  they  fee  no  glory  in  his  charader, 
law,  and  government ;  but  difcover  a  beauty  ia 
fm.     This  proves  their  hearts  to  be  wrong,   and 
fuch  as  a   holy  law  condemns. — When  unholy 
creatures,  for  felf  exculpation  and    to  quiet  con- 
fcience  argue  within  themfelves,  God  cannot   be 
fo  hard  as  to  condemn  me  for  that  which  appears 
to  me  fo  excellent  and  pleafing  ;  they  argue  di* 
redly  contrary  to  what  God  will  in  that  day. 
The  very  circumllance,  on  which  they  depend  \o 
exculpate,  will  criminate  them  in   his  fight.     He 
will  fay,  the  more  pleafing  thefe  perfons  fins  ap- 
peared to  them,  and  the  more  beauty  and  excel- 
lence they  perceived  in  a  finful  life  and  objeds  ; 
the  more  wicked   their  hearts  are  proved  to  have 
been — the  more  remote  they  were  from  a  love  of 
God  and  their  duty — the  more  remote  from  that 
temper  which  makes  heaven — and   therefore   the 
more  worthy  to  be  call  out  of  heaven. 

Hating  defcribed  the  different  nature,  and  the 
different  fource  of  dodrinal  or  fpeculative,  and  of 
O  o 


faving  light ;  I  now  return  to  Dr.  H.  When  he 
fays  that  all  men  have  fome  light,  feme  knowl- 
edge ;  it  can  be  true  only  that  all  men,  have  fome 
doctrinal  or  fpeculative  light  and  knowledge. 
But  as  the  ereateft  quantity  of  this,  will  not  fit 
or  bring  a  man  to  heaven,  or  enable  him  to  enjoy 
it,  if  he  were  introduced  there  ;  as  this  is  com- 
mon to  the  angels  of  glory,  and  the  angels  of  the 
miferable  world  ;  I  do  not  fee,  how  all  men's  ha- 
ving fome  dodrinal  light  through  Chrifl:,  is  any 
evidence  of  the  final  falvation  of  all.  The  whole 
which  it  proves,  is  that  thofe  who  mifs  of  falva- 
tion will  be  more  miferable,  than  if  there  had 
been  no  gofpel,  and  this  I  am  very  ready  to  con- 
cede. 

Let  us  now  alfo  go  back  to  Dr.  Huntington's 
argument,  "  that  Chrifl  is  called  the  funofright- 
"  eoufnefs,  being  compared  to  the  natural  fun  ; 
*'  and  as  all  men  derive  fome  benefit  from  the 
**  natural  fun,  fo  all  men  will  be  faved  by  Chrifl." 
The  healthy  and  founa  eye  is  made  happy,  by  be- 
holding the  natural  fun  ;  but  to  the  difeafed, 
wounded  eye  it  giv^s  the  moit  extreme  pnin,  and 
is  a  caufe  of  milcry. — Such  an  eye  cannot  behold 
the  light  without  afilidion,  and  it  will  continue 
thus,  until  the  eye  is  cured.  Such  a  perfon  can- 
not fay,  "  truly  the  light  is  pivcet^  and  a  plcafant 
thin^  it  is  far  the  eyes  to  behold  the  fun'^  but  the 
fun  is  the  moft  wounding  objeft  which  can  be 
fcen.  So  viith  refpedl  to  Chrifl  the  gofpel  fun. 
The  heart  is  difeafed,  and  fo  long  as  this  remains 
the  cafe,  the  perfon  is  wounded  and  made  mifera- 
ble by  the  doctrinal  light  which  Ihines  from  him. 
Where  the  gofpel  doth  not  give  comfort  by  its 
regenerating  power,  forming  the  foul  to  behold 
the  moral  glory  of  God,  it  mud  give  pain  by 
prefenting  fuch  truths  as  are  difpleafing  to  an 
unholy  heart. 


the  Infill ie  Benevolence  of  God.  29^ 

•  I  HAVE  no  doubt  but  many,  not  attending  to 
the  diftinclion  that  hath  been  flated,  depend  on 
their  dodrinal  or  fpeculative  knowledge,  as  evi- 
dence of  their  being  in  a  fafe  ftate  ;  and  though 
they  are  under  all  that  ignorance  and  blindnefs, 
which  the  fcriptures  defcribe  to  be  men's  fin  and 
mifery,  when  they  read  fuch  defcriptions,  apply 
them  to  others  ;  either  to  the  heathen  who  never 
had  doctrinal  light,  or  to  other  peribns  in  chrillian 
lands,  whofe  dodrinal  ignorance  is  very  great. 
Concerning  the  fpiritual  ignorance  or  want  of 
faving  Hght,  I  n>ay  add, 

5thly.  That  it  is  always  in  proportion,  to  the 
finfulnefs  of  the  heart.  The  morefinful  a  man's 
temper  and  difpofition  are,  the  more  blind  he  be- 
comes, and  the  greater  his  diftance  is  from  feeing 
any  beauty,  glory  or  excellence  in  God.  If  he 
fpeaks  of  God  as  a  glorious  being,  he  only  means 
that  God  is  a  great  and  terrible  being  ;  and  his 
apprehenfionisfuch  as  difpofes  him  to  retire  from 
the  light.  But  when  a  chriftian  fpeaks  of  God 
as  glorious,  in  his  apprehenfion,  there  is  beauty 
iind  excellence  united  with  greatnefs.  A  great 
intelled,  or  great  dodrinal  attainments,  will  not 
give  the  Icafl  degree  of  faving  light,  or  knowl- 
edge of  the  beauty  of  hoiinefs.  Hence,  eminent 
genius— -an  underflanding  enriched  with  earthly 
fciencc — thofe  whom  the  world  call  the  greatefl  of 
men — politicians— -heroes — and  the  leaders  in 
valt  earthly  fcenes,  may  be  perfedly  ignorant, 
through  an  unholy  heart,  of  the  light  of  the 
knowledge  of  the  glory  of  God,  in  the  face  of  Je- 
sus Christ.  If  Satan  have  the  greateit  intelle£t 
of  any  mere  creature  in  the  univerfc,  though  his 
dodrinal  knowledge  be  doubtlcfs  very  great  by  a 
long  obfervation  of  what  God  is  doing  ;  hje  is 
Hill  the  mofl  blind  fpiritually,  of  any  being  in  the 
univerfe. '  It  is  on  this  account,  that  many  who 


300  Eternal  Mifery  reconcileabte  ivifb 

have  the  bed  advantac^es,  appear  to  hare  no  fen fc 
of  the  reah'ty,  importance,  and  truth  .of  that  Teli* 
gion  in  the  heart,  which  is  given  by  the  fpirit  of 
God.  Therefore  it  is  very  natural  for  them  to 
give  the  name  of  enthufiafm,  to  the  efi eels  of  a 
fpifitual  enhghtening  ;  and  the  more  blind  they 
are,  the  more  fafe  they  feel  concerning  their  own 
condition. 

6th ly.  It  is  this  faving  or  fpiritual  h'ght,  which 
completes  the  chriflian's  evidence,  that  the  holy 
fcriptures  are  a  fcheme  of  truth  direcily  from 
God,  and  every  way  worthy  of  him.  We  there- 
fore fee  chriftians,  who  have  fmall  intelled — little 
power  of  reafon — few  advantages  for  knowing— 
and  but  a  low  degree  of  doctrinal  knowledge, 
{landing  firm  againft  all  the  attempts  which  are 
made  to  bewilder  them,  and  fliake  their  faith. 
They  often  meet  cavils  and  objedions  againft 
their  belief,  which  they  cannot  anl\\er,  and  ftand 
fiienced  before  their  adverfaries ;  while  their 
faith  is  not  in  the  leaft  fliaken.  In  fuch  cafes, 
the  reafofi  ot  the  firmnefs  with  which  ihey  Rand, 
is  their  fight  of  the  fpiritual  beauty  and  glory  of 
truth  ;  and  they  cannot  offer  this  in  argument  to 
thofe  who  never  faw,  and  have  no  conception  of 
it.  When  they  are  poorly  able  to  defend  their 
dodrinal  fentiments,  a  fight  of  the  glory  of  truth, 
convinces  them  it  is  all  they  need  for  bleflcdnefs 
in  time  and  through  eternity  ;  that  the  God  of 
this  glorious  character,  is  the  true  God  ;  and  that 
what  they  have  received  as  his  truth,  is  every  way 
worthy  of  him.  On  the  other  hand,  fpiritual  ig» 
norance  or  not  feeing  the  glory  and  beauty  of 
truth,  as  it  is  feen  by  a  good  heart,  expofes  many 
who  have  once  had  a  rational  conviction,  and  a 
right  education  ;  to  fall  into  error.  Error  is 
more?  pleafing,  and  they  have  not  that  evidence 
which  comes  to  the  mind,  from  difcerning  the 


the  hijinile  Benevolence  afGoD,  301 

glory  of  truth.  According  to  this  idea,  weal- 
ways  find  a  multitude  of  dochinal  errors,  fpring- 
ing  up  in  the  church,  when  experimental  religion 
and  vital  piety,  are  declining. 
,  Sec.  14.  As  further  evidence  that  I  do  not 
mifreprefent  Dr.  H.  let  us  attend  to  what  he  fays 
concerning  a  diiUndion  of  charaQer  in  refpe6t 
of  perfonal  holinefs,  between  the  bed  and  word 
of  men.  We  have  his  opinion  of  thofe  whom  he 
fuppofed  the  molt  wicked  men,  from  page  14410 
151  of  his  book. — Of  good  men,  pages  193,  194, 
5104  &c. — He  begins  with  acknowledginor  the 
total  depravity  of  human  nature.  But  obferve 
how  !  It  was  in  the  firft  man,  that  human  nature 
was  deftitute  of  all  moral  good  and  as  bad  as  the 
fallen  angels.  But  it  does  not  feem,  that  he  fup- 
pofed any  other  man  fince  Adam  was  in  a  ftate 
of  perfonal,  total  depravity,  for  he  tells  us,  page 
144.  "  That  the  mediation  of  Christ,  in  favor 
*'  of  all  human  nature,  began  the  moment  after 
*'  the  fall,"  and  that  then  all  human  nature  was 
included  in  Adam.  And  in  confequence  of  this, 
that  no  men  have  been  half  as  bad  as  they  might 
have  been.  He  gives  as  much  approbation  to 
Cain,  Judas,  and  other  mifcreants  of  the  human 
race,  whom  he  mentions,  for  not  havinci  been 
more  wicked  ;  as  he  doth  to  the  mod  jufl:  and 
pious  for  the  holinefs  they  poffefl'ed.  On  the 
other  hand,  he  takes  pains  to  lower  down  the 
holinefs  of  the  mod  eminent  faints,  and  the  way 
he  takes,  to  bring  their  holinefs  to  a  level  with 
the  wickednefs  of  Judas,  and  others,  is  defcribing 
their  own  fenfe  of  remaining  fin,  page  198. 
*'  Much  is  faid  about  being  fit  to  die.  There  is 
"  one  fitnefs  and  but  one,  and  that  is  by  no 
*'  means  perfonal  ;  but  in  the  perfect  charader 
*'  of  a  covenant  head,  a  vicar  or  furety." — Here, 
^d  in  what  follows  in  the  fame  page,  the  perfon* 


302  Eicrnal  Mi/cry  rccoicUeahk  with 

al  Hollnefs  of  chriflians  is  excluded  from  giving 
any  fitnefs  for  death  ;  from  which  it  is  eafy  to 
fee,  that  the  Dr.  fuppofed  what  hath  commonly 
been  called  grace  or  hollnefs  given  to  the  hearts 
of  men  by  the  fpiritof  God,  is  not  effentially 
different  from  the  mod  abominable  fm.  Hl  tells 
U8,  page  145  "  none  in  this  hfe,  arc  ever  found 
*'  without  fome  degree  of  grace  and  favour  from 
"  the  mediator,  fuch  as  preventing  goodnefs, 
"  retraining  grace,  checks  of  confcience,  hu- 
*'  manity  and  kindnefs  to  their  fellow  men." 
He,  alfa  fays,  that  though"  this  unrenewed  grace 
may  be  felfifli,  and  worthy  of  damnation  in  point 
of  deficiency,  and  fpecifically  different  from  re- 
newed grace ;  yet  there  are  fo  many  particulars 
in  which  they  agree  and  are  the  fame,  that  the 
excellency  of  the  one  above  the  other,  doth  not 
in  the  lead,  militate  againfl  his  argument. 

Dr.  H.  hath  no  where  given  an  exprefs  de- 
finition of  holinefs,  grace  in  the  heart,  depravity, 
total  depravity,  or  what  felfifhnefs  is,  or  what  the 
conceded  fpecilic  difference  is  between  the  grace 
of  a  renewed  and  an  unrenewed  heart.  Though 
he  readily  grants,  page  148,  that,  "  there  is  a 
**  fpccific  difference  between  common  and  faving 
*•'  grace,  or  that  grace  which  the  renewed  have 
"  and  that  which  is  common  to  men."  In  the 
very  fame  page  he  goes  on  10  fay,  "  there  arc 
"  innumerable  good  things  of  a  nature  fpecific- 
*'  ally  different,  that  are  equally  the  gift  and  grace 
"  of  the  mediator,  as  wifdom  and  wealth  ;  health 
*'  and  a  good  name,  and  all  the  five  fenfes." 

We  here  have  a  guide,  to  find  what  Dr.  H. 
means  by  fpecific  dillcrence,  that  is,  not  the  fame 
things,  and  this  is  ^//  that  he  appears  to  mean  by 
it.  Who  ever  fuppofed  that  fclfidmefs,  holinefs 
and  the  five  fT.nfes  were  the  fame  things  ?  Ac- 
cording  to    his    meaning  o{  fpecific  dilfercnce^ 


ihe  Infinite  Benevokyice  of  God.  303 

there  is  a  fpeclfic  difference  between  faith  and  re- 
pentance ;  lor  they  are  not  the  fame  thing.  And  he 
gives  us  no  reafon  to  fuppofe,  that  there  is  not  as  ^ 
much  fpecific  (difference  between  repentance  and  ^ 
faith,  as  their  is  between  repentance  and   felfiflr- 
nefs,  for  they  are  all  three  different    things. 

Further,  whcie  he  allows,  that  his  refloring 
grace,  and  checks  of  confcience,  are  merely  from 
felfifh  motives,  defiituta  of  moral  goodnefs  ;  and 
tha'  there  is  fin  in  them  worthy  of  damnation  ; 
he  is  careful  to  add,  that  this  worthinefs  of  dam- 
nation, is  in  regard  to  deficiency ;  and  doubtlefs 
he  would  allow  that  rcpent^mce  and  all  holy  ex- 
ercifes  are  worthy  of  damnation,  in  regard  to  de- 
ficiency. 

Dr.  H's  fcheme  of  total  depravity  and  of  grace 
in  the  heart  feems  therefore  to  be  this.  That  hu- 
man nature,  or  all  men  becam.e  totally  wicked  in 
Adam.  That  God  began  immediately  to  reclaim 
all  men  in  Adam.  His  words  are  "  the  mediation 
"  of  Chrifl  in  favour  of  all  human  nature,  began 
*'  the  moment  after  the  fall.  In  Adam  and  Eve 
*'  was  all  human  nature  included,  or  in  Adam 
*'  alone  ;  for  the  woman  was  from  him" — that 
God  gives  different  degrees  of  grace,  but  all  have 
foiue — to  fome  the  r^race  or  holinefs  of  a  renewed, 
and  to  others  that  of  an  unrenewed  heart — to  fome 
the  grace  of  faith,  repentance  ^d  hope — to  fome 
the  graces  of  checks  of  confcience,  which  though 
they  be  felfiili,  and  worthy  of  damnation  in  point 
of  deficiency,  yet  are  grace,  becaufe  they  prevent 
men's  being  and  doing  worfe. — To  fome  the  grace 
of  wealth  and  the  five  fenfcs. — To  Cain  the  grace 
of  not  murderin^^  his  paren^i  as  well  as  his  broth- 
er— to  Judas  the  grace  oi  not  naiHng  Jefus  to 
the  crofs  after  he  had  becrayed  him — and  to  all 
men,  the  grace  of  being  lefs  wicked  than  they 
might  have  been.  Between  all  thefe  graces,  there 
is  a  fpecific   difference,  that' is,  they  are  not  the 


fame  thln;r<^.  Having  flated  what  appears  to  ht 
Dr.  H*s  Iclieme,  I  (hall  make  foine  remarks  which 
are  due  to  the  truth. 

ift,  1'hough  all  men  have  received  fome  ben- 
efits from  God,  this  is  no  evidence  that  all  men 
ihall  be  iaved.  The  object  of  the  divine  govern- 
ment in  this  world,  is  as  much  to  bring  into  view 
the  nature  of  fm,  as  it  is  to  fave  fome^  God  hath 
removed  every  difficulty  from  the  way  of  ail  men, 
except  the  unholinefs  of  their  own  hearts.  The 
atonement  of  Chrill  laid  as  compleat  a  foundation 
for  the  tryal  of  all  men,  as  it  did  for  the  final  faU 
vation  of  a  part.  The  love  of  God  hath  a  gene- 
ral object,  the  good  of  the  whole.  He  hath  no 
love  to  individuals  oppofite  to  this.  Health, 
wealth,  the  five  fenfes,  doctrinal  inftru6tion,  and 
checks  of  confcience,  will  all  eventually  appear 
to  be  goodnefs  to  the  whole  ;  but  this  is  no  evi- 
dence they  will  be  eventual  benefits  to  thofe  who 
receive  them.  All  thefe  things,  may  be  called 
favours  or  benefits  in  their  own  nature  ;  that  is 
their  natural  tendency  is  to  promote  the  happi- 
nefs  of  thofe  who  improve  them  rationally  and 
wifely;  but  if  improved  unrcafonably,  they  be- 
come caufes  of  mifery.  Intemperance  will  make 
the  five  fenfes  inlets  of  mifery — wealth  may  be 
the  means  of  pain — checks  of  confcience  may  be 
a  torment — The  reflraints  of  piovidence  may  fill 
the  foul  with  didreffing  rage. 

We  fhall  find  this  to  be  the  cafe,  with  all  Dr. 
H's  graces  of  the  unrenewed  heart.  Whether  a 
holy  God  defigns  to  ufe  them  as  means  of  fandi* 
fication,  or  as  means  of  fliowing  how  finners  will 
aft,  remains  yet  to  be  known  by  us ;  and  he  can 
probably  make  as  good  ufe  of  them  in  the  latter, 
as  in  the  former  way.  Things  which  are  in  their 
nature  bleilings,  or  have  a  tendency  to  promote 
happinefs  by  a  reafonable   improvement,  will  be 


I 


the  Infinite  Benevolence  of  Got*  305 

continued  to  fmners  through  eternity.  Thii>  is 
the  cafe  with  their  exillcnce,  reafon,  underftand- 
ing,  and  confcience.  A  fight  of  God*s  charader 
is  the  greatefl:  of  all  bleffings,  but  through  the  fin- 
ner's  temper  it  is  a  caufe  of  mifery  to  him.  Let 
not  fmners  therefore  think,  becaufe  bleffings  are 
granted  to  all  men  fmce  the  apoftacy,  this  is  any 
evidence  they  fhall  be  faved. 

2.  Notwithstanding  all  Dr.  H*s  endeavors 
to  make  the  charader  ofgood-and  bad  men  a- 
like,it  remains  true,  that  holinefs  and  fin  are  efien- 
tially  oppofite  in  their  nature.  There  is  no  de- 
gree of  holinefs  in  the  unrenewed  finner,  neither 
is  there  any  thing  that  approaches  towards  it. 
He  allows,  that  his  unrenewed  grace  is  all  felfifh  ; 
and  this  is  granting  all  I  wifh,  and  all  that  he 
could  concede.  There  never  was,  nor  ever  will 
be  in  the  manfions  of  eternal  mifery,  any  thing 
worfe  than  felfii]mefs,or  capable  of  greater  crimes, 
or  of  more  black  enmity  and  refiftancc  to  God. 
Satan  tempted,  Adam  fell,  Cain  murdered,  Judas 
betrayed  through  felfiflinefs,  and  th::  human  mind 
is  not  capable  of  any  vice  that  doth  not  concen- 
ter in  a  fclfifh  temper.  Whatever  pieafing  names 
may  be  invented  for  mens  felfifh  difpofitions  and 
adions,  in  order  to  quiet  confcienre,  thev  ere  all 
fin.  Holinefs,  in  its  nature,  is  diametrically  op- 
pofite to  felfiftinefs.  The  glory  and  happinefs  of 
God  and  the  good  of  his  kingdom,  are  the  only 
motives  to  action  and  the  only  raeafure  of  dch'ght, 
with  which  holinefs  is  acquainted.  There  is  no 
fuch  motive  to  action  or  mcafure  of  delight  m  fin- 
ful  men,  before  their  hearts  are  renewed  by  the 
fpiiit  of  God,  and  for  this  reafon  we  fay  they  are 
totally  depraved.  The  implantation  of  a  holy 
temper  is  the  new  birth  ;  the  new  creation ;  the 
being  renewed  by  the  fpirit ;  fo  much  fpoken  of 
P  P 


^o6  Eternal  Mifery  reconcileahle  with 

by  Christ  and  his  Apoflles,  as  being  nccefTary 
for  falvatior.j  and  v/ithout  which  men  cannot  in- 
herit the  kingdom  of  heaven. 

3d.  I  HAVE  here  a  remark  to  make  on  the  ex- 
^xtiTiowrfJb'ii'niino^ grace.  The  Dodtor  ufes  this 
•plirale,  but  he^did  not  invent  it,  for  it  has  been 
100  long  in  the  church.  It  is  not  afcriptural  ex- 
preflion,  and  it  tends  to  convey  fome  very  falfe 
ideas.  Gracfc  ibmctimes  means  the  exercifeof 
God's  goodnefatothe  guilty. — Itfometimes  means 
that  real  hohnefe  or  goodnefs  in  the  creature'5 
heart,  which  is  produced  by  the  divine  fpirit. 
The  exprelFion,  rejiraining  gmcc,  has  been  ufed 
by  fome,  meaning  a  divine  reftraint  on  mens 
wicked  pallions  and  adions.  This  doth  not  im- 
ply any  holinefs  or  goodnefs  in  the  perfon  ref- 
trained,  but  only  a  curb  on  the  apparent  exercife 
of  that  depravity  with  which  his  heart  is  filled. 
Neither  doth  it  with  any  certainty  imply,  that  the 
j-citraint  is  any  eventual  benefit  to  the  reflrained 
perfon.  It  may  be  folely  an  exercife  of  goodnefs 
to  God's  own  kingdom,  and  thofe  who  compofe 
it.  The  devils  are  doubtlefs  under  reftiaint. 
Reflraint  is  no  indication  of  a  beginning  holinefs 
in  the  reflrained  individual,  or  that  God  will  fi- 
nally give  him  holinefs.  This  very  reftraint, 
may  be  the  means  of  exciting  his  highefl:  rage, 
and  all  the  inward  torment  of  hell. 

4thly.  As  to  what  Dr.  H.  fays,  concerning  the 
impcrfedion  of  good  people,  and  the  mixture  of 
fm  there  is  with  their  grace  ;  if  he  had  faid  it  to 
humble  them,  to  make  them  more  watchful,  or 
to  extol  the  grace  of  God  in  fparing  ungrateful 
backfliders,  his  conduct  would  have  been  com- 
mendable. But  when  he  does  this,  with  a  defign 
-to  remove  the  diitindion  between  holinefs  and 
vnJiolincfs,  I  cannot  commend  him. 


the  Infinite  Benevolence  of  God.  307 

That  chriftians  have  a  great  degree  of  remain- 
ing fin,  and  are  very  unlit  for  heaven, no  true  chrif- 
tain  will  deny.  They  are  always  ready  to  confefs 
this  imperfection  before  God,  and  to  acknowledge 
it  to  man  iii  a  prudent  way.  When  fuch  exprel- 
iions  of  unworthinefs  are  improved  to  argue  away 
the  reality  of  the  chriftian  temper,  it  becomes  us 
to  inquire,  what  chriftians  mean  by  their  acknowlr 
edgement  of  fm.  They  do  not  mean  that  felfifh- 
nefs  and  holincfs  are  the  fame  thin^  ;  or  that  they 
liave  not  a  principle  of  grace  in  their  hearts,  which 
is  elfentially  difi-erent  and  in  all  refpects  oppofite, 
to  what  was  their  reigning  temper  before  they 
were  renewed.  One  of  the  fm's  of  which  they 
fpeak,  is  a  depcndance  on  their  own  vifible  dudes 
and  attainments,  which  are  the  fame  as  the  goodr 
nefs  of  fmners.  The  fin  confeiTed  by  the  qnfaac- 
lifted,  when  their  confciences  crowd  them  to  con- 
fefs, is  hating  God,  enmity  to  his  law  and  oppo- 
•fition  to  his  government.  '  The  ftnmofl:  com- 
anonly  meant  by  chriilians,  in  their  confelllon,  is 
a  want  of  more  love  to  Gao,  more  delight  in  his 
iaw,  and  a  more  perfect  pleafure  in  his  govern- 
ment. I  faid  mott  commonly,  for  I  am  fenfijjle 
chrillians  may  backHide  into  pofitivediibbedlence; 
but  when  this  is  the  cafe,  we  can  hardly  expect  to 
hear  them  making  any  aeknowledgement  of  ftn. 
No  chriftian  arrives  to  perfect  hoiinefs  iu  tjiis  life, 
Perfedion  contains  two  things  ;  hrd,  a  freedonx 
from  exercifes  of  pofitive  fin,  fuch  as  enmity  ; 
fecondly,  aflrength  of  holy  exercifes,  proportion- 
ed to  the  natural  capacities  of  the  mind,  andtp 
the  advantages  under  which  it  acl:s.  The  chrif- 
tian may  be  imperfecl:  in  both  thefe  refpects.  •  He 
may  have  exercifes  of  pofttive  fin,  and  in  thefeei- 
ercifes  there  can  be  no  holinefs.  Alfo  all  his  godd 
exercifes  may  bcdeticient  in  llrcngth  and  degree. 
liis  love,  faith  ^nd  repentance  may  be  lefs  than 


305  Liernal  JVlijery  reconcueable  imib 

they  ought  to  be.  An  exercife  of  the  heart  may 
be  holy,  and  flill  be  defective  becaufe  it  is  not 
more  holy.  I  make  this  remark  to  prevent  the 
notion  of  fome,  (and  I  prefume  this  was  Dr.  H*s 
notion)  that  the  lame  exercife  may  be  in  its  nature, 
part  holy  and  part  pofitive  ftn. — That  in  the  unre- 
newed, unholinefs  almoft  entirely  preponderates, 
though  there  may  be  a  little  that  is  right,  which 
is  his  grace  oi checks  of  confciencc  or  not  doing  worfe, 
—That  in  a  better  fort  of  people,  the  holy  part 
of  the  exercife  comes  nearer  to  preponderation, 
and  at  a  certain  point  of  increafe  the  perfon  be- 
comes renewed.  Such  apprehenfions  as  thefe  to- 
tally confound  the  nature  of  holinefs  and  unholi- 
nefs ;  and  are  as  unphilofophical  as  they  be  in- 
confiflent  with  the  purity  of  moral  virtue.  How- 
ever impeife^  chriftians  may  be,  holinefs  or  grace 
in  the  heart  remains  entirely  different  in  its  na- 
ture from  fm.  Sin  cannot  by  any  melioration 
of  its  nature  grow  into  holinefs  ;  and  uhen  any 
heart  becomes  gracious,  it  pofTefl-^s  moral  quali- 
ties  of  a  new  kind,  and  of  which  there  was  no 
degree  before.  Hence  arifes  the  necellity  of  re- 
generation by  the  jp'.rit  of  God, 

From  page  151  to  ^^k  Dr.  H.  attempts  an  ar- 
gument from  the  tendcnc)  oi  his  fcheme  to  ex- 
clude all  hoLiJli'ii^,  I  remark  on  thefe  pages,  not 
becaufe  they  contain  any  argument,  nut  to  call 
the  reader's  attention  to  his  notion  both  ofhufiian 
nature,  and  of  holinefs.  He  tells  us,  ''^^ood  diJl'niC' 
iiom^  are  the  only  things  of  which  men  boafl  or 
are  proud,  and  if  thefe  are  confered  upon  them  in 
the  way  of  mere  grace,  they  feel  more  pride  than 
if  they  come  by  their  own  efforts."  This  was 
defigned,  to  inform  us  that  the  tendency  of  par- 
ticular clc<5ling  and  fandifying  grace  is  to  make 
men  proud  ;  and  that  the  only  dired  way  Gop 
can  take  to  preferve  hi«  creatures  from  pride,  is 


the  Infinite  Benevolence  cf  Gos^  309 

to  fave  them  all.  Inpr.ge  152  he  fays  "  that  the 
pride  of  family,  genius,  beauty  and  other  natural 
%^t^^  arifes  from  the  confideration  that  fo  great  a 
being  as  God,  has  fmgled  out  the  poffeflor  as  a 
fpecial  favorite/'  This  is  entirely  a  new  difcovr 
ery !  We  did  not  know  before  that  thofe  who  are 
proud  of  their  faces  and  purfcs,  were  thinking  fo 
much  about  God,  the  giver.  The  old  faihioned 
opinion  has  been,  that  family  defcent,  and  the 
purfe  and  face  themfelves  were  the  objecls  of 
pride ;  and  that  the  ground  of  pride  was  becaufe 
they  are  mine  and  not  another* s.  Future  experi- 
ments in  human  nature,  mull  determine  between 
the  two  opinions. 

We  readily  allow  that  peculiar  difiinclion  is  one 
thing  promotive  of  human  pride ;  but  it  is  becaufe 
pecuUar  di{iin<^ions  advance  felf,  and  not  becaufe 
God  or  any  other  being  is  the  author  of  thefe 
dillindions. 

Having  noticed  Dr.  H's  difcovery  concerning 
human  nature,  let  us  next  obferve  his  notion  of 
grace  in  the  heart.  Page  1 54.  "  You  will  fay 
''  then,  that  from  this  view  of  things,  eminent 
"  advances  in  grace  and  favor  in  this  life  are 
"  ftrohg  incentives  of  pride,  in  the  mod  exalted 
*'  faints  on  earth,  lliey  are  fo.  They  ahvay-s 
*^  were  and  always  will  be,  fo  long  as  any  moral 
**  depravity  remains."  The  argument  brought 
to  prove  that  grace  in  the  heart  is  an  incentive  to 
pride,  is  the  buifeting  of  Paul  left  his  abundant 
revelations  ihould  exalt  him  above  meafurc.  \^^^ 
the  incautious  fliould  be  deceived  by  this  repre- 
fentation,  I  obferve — The  revelations  made  to 
Paul  were  not  grace  or  holinefs.  The  gift  of 
prophecy  was  fometimes  given  to  unholy  men. 
King  Saul  was  among  the  prophets.  The  proph- 
ecies of  Balaam,  who  was  a  wicked  man,  are  ful- 
filling  until    this  day.      Knowledge  of  future 


3 1  o         Eternal  Mijery  recovcileablc  with 


events  In  whatever  way  it  be  obtained,  is  not  ho- 
linefs.  Ilolinefs  hath  its  feat  in  the  heart  and 
•not  in  the  underftanding.  A  prophet  may  diilike 
that  truth,  which  he  utters.  ^  It  hath  been  God's 
ufual  way  to  ufe  good  men  as  his  prophets,  though 
fometimes  he  hath  improved  bad  men.  When 
good  men  wer-e  employed,  the  gift  of  prophecy 
v/as  no  part  of  their  holinefs.  It  was  the  remain- 
ing fm  of  Paul,  and  not  his  grace  which  expofed 
him  to  be  exalted  above  meafure,  through  an 
abundance  of  revelations.  If  he  had  been  more 
good  than  he  was,  and  God  had  more  diitin- 
guifhed  him  than  he  did  by  fanftihcation  ;  there 
would  have  been  no  need  of  his  being  buffeted. 
Grace  ahvays  humbles  men,  and  mortifies  pride, 
and  there  is  no  tendency  in  it  to  felf-exaltation. 
By  the  real  grace  of  God  in  the  heart,  creatures 
are  emptied  of  themfelves  and  brought  to  the 
deepefl  abafement,  on  a  comparative  view  of 
themfelves  with  God  and  their  brethren. 

It  is  only  xho'it  ^ood  dijii n^r tons ^  which,  arc  Dr. 
H's  graces  of  an  unrenewed  heart  that  feed 
pride  ;  and  even  thefe  have  in  themfelves  no 
natural  tendency  to  pride,  for  it  is  the  unrenew- 
ednefs  of  the  heart  which  caufes  tiie  efiVcl.  Thefe 
graces  of  the  imrenewed  hcurt  do  indeed  need 
buffeting,  and  for  this  very  end  the  iniferies  of  e> 
ternity  are  prepared* 

He  felt  a  diiliculty  on  his  own  ideas  of  grace, 
how  to  keep  pride  out  of  heaven,  but  endeavours 
to  efcape  it,  by  telling  us  that  *"■  the  fuel  ior  pride 
will  then  all  be  taken  away."  This  is  however 
a  retreat  and  not  an  anfwer.  For  holinci's  in 
heaven  and  in  earth  are  doubtlefs  of  the  fame  na- 
ture, though  not  in  the  fame  degree  ;  and  it  the 
grace  of  the  mod  exalted  faints  on  earth  has  a 
tendency  to  pride,  heaven  will  unqueftionably  b^ 
ihc  molt  proud  place  in  the  univerfe. 


ihe  Inftrilte  Benevolaice  of  Ga&, 


ij 


•  In  page  134,  we  find  the  following.  "  It  is  a 
*'  further  fy  mptoin  that  the  way  of  life  I  am  pleail- 
*'  ing  for,  is  agreeable  to  the  gofpel ;  that  believ- 
"  ing  in  it  will  certainly  Eaake  us  hate  all  fin.'* 
Dr.  H.  tells  us  abundantly  that  his  ideas  of  the 
gofpel  are  entirely  like  other  men,  only  they  think 
it  includes  the  falvation  of  part  and  he  of  ail  men. 
The  thing  then  that  is  to  make  us  hate  fm  is  a 
belief  that  ail  men  will  be  faved.  But  why  do 
men  love  fm  ?  Is  it  becaufe  they  think  that  part 
of  men  fhall  be  puniihed  for  it  ?  If  this  be  not  the 
caufe  that  men  love  fm  ;  it  is  not  feen  how  a  be- 
lief that  all  men  will  efcape  punifhment,  can  have 
any  peculiar  tendency  to  make  man  hate  fm. 

Men  love  fin  becaufe  it  is  agreeable  to  their 
temper  and  tafte.  Let  conunon  fenfe  then  deter- 
mine, whether,  if  they  will  not  turn  from  it  whea 
puniPnment  looks  them  in  the  face,-  they  v/ill  turn 
and  repent  on  being  told  there  is  no  punifliment. 

Dr.  H.  fays  page  134,  "  I'he  infinite  loveli- 
*'  nefs  of  God  and  falvation  by  grace  through  Je- 
"  sus  Christ,  are  elTential  objects  of  the  faith  I 
*'  maintain.  This  wholly  agrees  with  theoldCai- 
"•  viniflic  doctrine  of  faving  faith."  When  the 
fmner  confiders  God  as  a  being,  who  he  thinks 
will  make  him  eternally  happy,  the  divine  chaiac- 
ter  will  doubtlefs  appear  lovely  on  this  account. 
But  what  is  this  different  from  the  fin  Christ  re- 
proved, •'  If  ye  love  them  that  hvc  you^  ijuhai  rtt* 
"  ward  have  you  ?  Do- }iot  even  the  publicans  the 
^'^  faineV^  That  fenfc  of  lovelinefs  in  the  divine 
charai^ter,  which  attends  tnie  holinefs,  doth  not 
arife  from  thinking  that  he  will  mal^e  us  in  par- 
ticular or  all  men  happy.  'J'he  infinite  holineii 
of  his  character  is  the  objecl  of  alfcclion,  and  the 
chriitian  fwallowcd  up  in  the  view  of  what  Goo 
is  in  himfelf,  thinks  little  wliether  all  men  or  even 
whether  he  himfelf  fliall  be  eternally  faved.     It  i$ 


J 


1 2         Eternal  Mi/ery  reconcileable  with 


prefumcd  that  tliis  is  the  fenfe  of  lovelincfs  in  Cod 
with  which  heaven  is  filled,  and  which  is  the  only 
preparation  for  heaven  that  can  be  attained  in 
this  world.  Thinking  God  is  lovely,  becaufe  he 
will  make  us  or  all  men  happy  is  not  true  holinefs. 

From  page  155  to  I58,alf0  195  to  198,  Dr. 
11.  alTures  us  that  his  fchcme  hath  a  tendency  to 
produce  practical  holinefs,  and  efteems  this  an  ar- 
gument in  his  favour.  He  alfo  fuppofts,  (pages 
2c6,  -07,)  himfelf  to  be  right  on  this  ground,  be- 
caufe fear  and  torment  have  no  tendency  to  change 
the  heart ;  but  on  the  contrary  excite  more  ha- 
tred againft  the  being  who  inflido  them.  His 
argument  to  prove  that  his  fcheme  hath  the  bed 
tendency  to  promote  pmdical  virtue,  is,  that  t'fts 
of  benevolence  have  more  influence  than  objeds 
of  fear  have  to  make  men  holy  and  gco<^^  and  that 
this  arifes  from  the  nature  of  the  human  mind. 

Respecting  this  matter  it  may  be  faid,  that 
neither  ads  of  benevolence  nor  objeds  of  fear 
will  ever  change  the  human  heart,  or  make  a 
wicked  man  turn  from  fin,  without  a  divine  fanc- 
tification.  The  objeds  both  of  fear  and  hope, 
are  motives  to  thofe  who  ad  rationally  to  turn 
from  fm  to  God.  The  misfortune  is,  that  fmners 
hearts  lead  them  to  choofe  and  ad  irrationally  ; 
and  neither  hope  nor  fear  will  change  their  hearts. 
No  one  fuppofcs  that  the  fear  of  punilhment  will 
make  men  love  God.  The  experience  of  ages 
hath  proved  the  contrary ;  and  the  fame  experi- 
ence hath  alfo  fhovved,  that  benefits  from  God, 
inflead  of  renewing  the  heart  have  often  been 
improved  as  the  means  of  licentioufnefs.  When 
the  threatenings  ofGoD  are  not  fpeedily  execu- 
ted, and  his  long-fuifering  bellows  favors,  the 
hearts  of  men  are  mod  fully  fet  in  them  to  do 
evil.  \Vc  hence  find,  that  times  of  profperity  are 
times  of  the  greatefl  vifible   wickednefs,   if  the 


the  Infinite  Benevolence  of  God.  313 

fan^tlfying  influences  of  God's  fpirit  are  denied. 
The  do6lrine  of  imiverfal  falvation,  will  therefore 
be  fo  far  from  leading  men  to  repentance,  that 
it  will  be  the  means  of  hardening  their  hearts. 
God  hath  not  threatened  punifhment,  with  any 
expectance  that  fmners  difpofition  and  tafte  will 
be  hereby  changed ;  ftill  there  may  be  good  rea- 
fon  for  the  threatening.  The  paflions  of  hope 
and  fear  are  implanted  in  the  human  mind — In 
the  divine  government,  there  are  objedls  calcula- 
ted to  a£l  upon  them ;  but  the  confequence  doth 
hot  follow  that  either  hope  or  fear  will  chang^ 
the  moral  tafte  of  the  heart.  Even  Dr.  H.  al- 
lows that  fear  hath  an  excellent  influence  in  pre- 
venting vifible  crimes,  and  preferving  the  peace 
of  the  world.  Certainly  this  is  an  important  ob- 
ject to  be  obtained.  Fear  alfo  teaches  the  fmner 
his  need  of  a  Saviour,  though  it  will  not  mak^ 
him  love  a  holy  God  and  law.  It  is  the  means 
of  his  acquiring  fuch  do61:rinal  knowledge,  as  is 
necefliary  for  the  exercife  of  a  holy  heart  after 
God  is  pleafed  in  fovereign  power  and  mercy  to 
give  it.  With  refped:  to  future  punifhment ; 
though  as  Dr.  H.  fays,  "  Ages  of  torment  will 
*'  not  have  the  leaft  tendency  to  change  one 
"  heart"  there  may  ftill  be  reafons  for  it.  The 
punifhment  of  another  world  will  not  be  defigned 
to  change  hearts,  as  the  period  of  forgivenefs 
will  be  paft.  The  end  propofed  will  probably  be 
to  keep  up  an  eternal  manifeftation  of  the  divine 
charader  and  his  oppofednefs  to  fin,  and  the  gen- 
uine nature  and  eftecls  of  an  unholy  temper. 

Sec.  1 5.  I  HAVE  now  confidered  Dr.  H's  prin- 
cipal arguments,  and  endeavoured  to  fhow  them 
unfcriptural,  and  inconfiftent  with  reafon  and  fafti 
—That  his  notion  of  oppofition  between  law  and 
gofpel  is  wholly  unfounded — his  ideas  of  the  at- 


3 1 4  Eternal  Mifery  nconcileable  ivttb 


onement  impoflible — his  faith  and  graces  not  ho^ 
ly — and  that  his  whole  plan  totally  dellroys  the 
necellity  of  holinefs,  and  confounds  moral  virtue 
vith  fin.  If  my  remarks  have  been  juft,  his 
fcheme  falls  to  the  ground,  and  there  is  not  in. 
ftriclnefs,  need  of  faying  any  thing  more  for  his 
refutation.  But  as  he  appears  very  perfevering 
in  his  defign,  and  hath  drawn  into  the  queftion  a 
great  number  of  circumftances  and  topicks,  which 
really  have  very  little  or  no  connexion  with  the 
fubject ;  and  as  his  manner  of  writing  hath  a 
certain  plaufibility,  of  its  own  kind,  calculated  to 
allure  the  incautious  and  thofe  who  wifh  to  be- 
lieve in  him, it  may  be  proper  for  me  to  purfue  him 
further.     On  a  fub}e6t  fo  important  it  is  better  to 

fay  too  much  than  too  little. Dr.  H.  repre- 

fents,  page  158  to  161,  the  prayer  and  preaching 
of  thofc  who  think  different  from  him  to  be  con- 
tradidory.  He  fays,  "  We  all  agree  in  thefe 
"  particulars.  We  in  the  name  of  Christ,  offer 
*'  falvation  to  all  on  the  purchafe  of  his  blood. 
"  In  the  name  of  Christ  we  command  all  to 
"  believe.  We  tell  all  men  that  they  have  a 
''  good  warrant  to  believe.  That  a  fufHcient 
"  foundation  is  laid  for  them  all  to  believe  ;  and 
"  and  that  if  they  do  believe  they  ffiall  certainly 
"  be  faved  ;  and  that  not  at  all  on  the  merit  of 
"  their  faith,  but  the  merit  of  Christ" — '-  In 
"  the  name  of  Christ,  we  promife  them  full 
*'  pardon  and  life  eternal  when  they  repent  and 
"  believe  and  obey  the  gofpel :  and  this  not  in 
"  the  lead   for  their  repentance  faith  and  obedi- 

*'  ence." The  reader  will  obferve  that  this 

quotation  is  Dr.  H's  own  words,  and  not  fcrip- 
ture.  If  we  allow  him  to  allix  his  own  ideas  to 
thefc  words,  they  will  doubtlefs  be  inconfiftent 
with  eternal  puniihment.  But  even  the  Dodor's 
own  manner  of  preaching  here  expreffed,  allow- 


ibe  hifinite  Benevolence  of  God*  315 

ing  the  common  fenfe  of  mankind  to  be  a  fuffi- 
cient  judge  of  the  meaning  of  words,  would  not 
perhaps  be  thought  inconfiftent  with  a  belief  of 
future  mifery.  As  a  proof  of  what  I  fay,  I  may 
adduce  the  people  among  whom  he  minillered. 
They  are  refpeclable  judges  of  the  meaning  of 
language,  and  great  numbers  of  them  know  the 
principles  of  God's  word.  For  thirty  years  they 
heard  this  manner  of  preaching  the  gofpel  with- 
out any  general  fufpicion  that  the  preacher  was  a 
Univerfaiifl.  Is  not  this  a  fufficient  proof  that  to 
make  fuch  expreflions  inconfiftent  with  the  doc- 
trine of  eternal  punifhment,  there  mufl  he  a  la- 
tent meaning  to  them,  different  from  what  is  com- 
mon in  the  churches,  and  among  thofe  who  fpeak 
of  gofpel  truths.  It  now  appears  fmce  our  fufpi- 
cion is  awaked,  there  is  a  fmgular  joining  of  words 
in  Dr.  H's  fpecimen  of  gofpel  preaching,  to  ac- 
commodate it  to  his  own  plan. 

I  WILL  therefore  tell  in  my  own  words,  what 
I  conceive  to  be  the  common  method  of  preach- 
ing the  gofpel^  which  is  not  in  the  leafl:  inconfift- 
ent with  final  punifhment.  We  in  the  name  of 
Christ  offer  falvation  to  all,  telling  them  this 
falvation  means  holinefs,  as  the  firfl  thing  by 
which  they  can  be  partakers  in  it.  We  tell  them, 
that  by  the  offer  of  falvation  is  meant,  there  is  no 
difficulty  in  the  way  of  their  eternal  happinefs  but 
the  moral  ftate  of  their  own  hearts,  their  own 
choice,  their  own  love;  the  death  of  Christ 
having  put  every  other  difficulty  from  the  way  of 
all  men.  We  entreat  them  to  believe  in  the 
Lord  Jesus  Christ  ;  and  we  explain  believing 
in  him  to  be,  a  receiving  of  him,  his  law  and 
kingdom  with  love. — That  if  they  do  thus  believe 
they  are  pardoned. — That  if  they  do  not  thus  be- 
lieve, the  wrath  of  God  abideth  in  them. — We 
tell  them  that  faith   and  repentance  are  not  the 


310         JLteniai  mijery  reconciieavic  wittj 

meritorious  ground  of  acceptance,  but  necefl'ary 
in  the  nature  of  things  and  by  God*s  fpecial  ap- 
pointment, to  give  any  title  to  final  falvation. — 
We  tell  them  that  a  rejedion  of  the  holy  gofpel 
by  unbelief,  will  leave  them  in  fin  and  evcrlalling 
mifery. — That  the  fm  of  their  own  hearts  is  the 
only  thing  which  can  prevent  their  being  faved. — 
That  fin  cannot  be  its  own  excufe,  and  tlierefore 
a  failure  of  falvation  will  be  their  own  fault. — 
We  plainly  let  them  know  God  is  under  no  obli- 
gation to  renew  their  hearts,  and  that  they  are  in 
the  hands  of  a  fovereign  God,  who  will  do  to 
every  individual  as  is  bed  for  the  whole. 

At  the  fame  time  we  tell  them,  though  they 
are  in  the  hands  of  a  fovereign  God,  there  is 
more  probability  of  his  giving  them  a  new  heart, 
in  one  way  than  in  another. — It  is  more  probable 
the  contemplative,  convinced  fmner  will  be  fan6li* 
fied  by  the  fpirit  of  God,  than  the  finner  who  is 
profane,  thought lefs,  and  infenfible  that  his  heart 
is  oppofed  to  his  duty.  We  urge  on  them  the 
ufe  of  means,  as  being  in  the  nature  of  things  ne- 
ceflary  to  inflrud  them  in  the  natural  enmity  of 
their  own  hearts  ;  and  alfo  to  aflilt  in  the  exer- 
cife  of  grace  when  God  is  pleafed  to  give  it ;  at 
the  fame  time,  we  caution  them  againlt  thinking 
that  means  render  them  more  worthy  of  divine 
mercy.  I  need  not  fpend  time  to  fliow  this  man- 
ner of  preaching  the  gofpel  to  be  perfectly  confid- 
ent with  the  eternal  mifery  of  fome. 

Dr.  H.  tells  us,  we  pray  for  all  men,  and  feems 
to  think  this  an  argument  in  his  favour.  Others 
before  him  have  ufed  it  ;  and  if  there  be  an  argu- 
ment it  arifes  from  fome  falfe  ideas  of  the  nature 
and  duty  of  prayer  ;  and  in  what  fcnfc  we  pray 
for  all  men.  The  duty  of  praying  for  falvation, 
arifes  from  a  divine  permilTion  and  command. 
We  ought  not  to  pray  for  any  event,  that  i«  di- 


the  Infinite  Benevolence  of  God,  317 

recily  contrary  to  what  God  hath  told  us  fliall 
take  place.  We  have  no  right  to  pray  that  every 
man,  from  Adam  down  to  his  lafl  born  child, 
fhall  be  faved  ;  becaufe  God  hath  told  us,  they 
fhall  not  all  be  faved.  When  it  has  been  conceded, 
that  we  ought  to  pray  for  all  men,  this  was  not 
meant.  Many  arc  dead  and  their  (tare  is  fixed, 
and  by  conceding  that  we  fhould  pray  for  all  men, 
thefe  were  never  intended.  When  Paul  to  Tim- 
othy, dire<^ed  that  fupplication  fhould  be  made 
for  all  men,  all  kings,  and  all  in  authority  ;  it  is 
very  evident  he  meant  men  of  all  nations  and  not 
Jews  only,  as  I  have  before  explained.  Christ 
tells  us  there  are  fome  for  whom  he  did  not  pray. 
The  Apoftle  John  tells  us  fome  have  committed 
the  fm  unto  death,  and  releafes  us  from  an  obli- 
gation to  pray  for  them.  So  that  we  have  no 
right  to  pray  for  the  falvation  of  all  men,  from 
Adam  to  his  lad  born  child. 

FuRTtiER,  in  prayer  there  is  always  an  implied 
limitation  to  the  requefl,  and  this  limitation  is,  if 
the  thing  requefted  be  agreeable  to  the  will  and 
defigns  of  God.  All  our  requeds  in  prayer, 
ought  to  be  under  this  limitation.  If  there  be 
any  event  which  God  hath  told  us  fliall  not  take 
place,  there  would  be  high  impiety  in  praying  for 
it.  When  a  rational  believer  in  divine  revela- 
tion, in  his  prayer  for  falvation,  ufes  the  expreif- 
ion  all  7nen^  this  limitation  is  implied.  In  pray- 
ing for  deliverance  from  ficknefs,  war,  or  any 
other  evil ;  we  mean  if  it  may  be  agreeable  to 
God's  council  and  for  his  glory.  Prayer  for  the 
falvation  of  all  men,' thus  limited  and  underflood 
is  mod  fit.  It  is  an  exprefTion  of  the  benevolent 
feehngs  of  our  own  hearts,  and  that  it  would  pleafe 
us  to  fee  all  we  know,  and  all  who  now  live  made 
holy  and  happy,  if  the  infinite  wifdom  of  God 
fees  bed.     In  this  way,  doubtlefs,  chridians  often 


3 1 8  Eternal  Mifery  reconcileable  with 

pray  for  the  falvation  of  thofe,  who  never  will  be 
iaved.  Not  becaufe  their  benevolence  is  greater 
than  the  benevolence  of  God  ;  but  they  pray  in 
ignorance  of  what  his  infinitely  wife  benevolence 
will  determine  to  be  beft  for  the  whole.  If  they 
had  God's  knowledge  the  very  benevolencewhich 
now  caufcs  their  prayer,  would  prevent  their  pray- 
ing ;  and  there  are  many  reafons,  which  deter- 
mine itbcfl  they  fhould  beheld  in  this  ignorance 
during  their  earthly  life. 

The  fame  remarks  hold  true  refpeding  our 
defire  for  the  falvalion  of  men,  which  Dr.  H. 
mentions  page  200  ;  for  prayer  is  only  the  cx- 
prefTion  of  our  defires.  If  God  hath  faid  falva- 
tion  fhall  not  extend  to  every  individual  of  man- 
kind, we  have  no  right  to  defire  fuch  an  event. 
Theperfed,  holy,  and  wife  will  of  God  ouglit  to 
limit  our  defires.  Benevolence,  from  its  very  na- 
ture, defires  the  greatell  happinefs  to  God  and 
hisuniverfe;  and  if  the  falvation  of  all  men  will 
abridge  this  happinefs,  fuch  falvation  is  not  an  ob- 
ject of  holy  defire. 

Dr.  H.  frequently  infinuates,  that  thedodrino 
of  eternal  punifhment  implies  the  lawlulnefs  of 
hatred ;  but  this  is  mere  iiifinuation.  Every 
man  who  will  attend,  is  able  to  fee  the  difference, 
between  an  approbation  of  mifery  jufily  inflicted 
as  punifhment  to  promote  the  general  happinefs ; 
and  a  delight  in  mifery  on  motives  of  private  and 
perfonal  refentment.  The  firft  of  thefe  is  benev- 
olence ;  the  lad  is  hatred,  and  is  unlawful  in  all 
cafes  whatever. 

From  page  161  to  164,  Dr,  H.  informs  us  the 
ground  of  his  own  comfort.  No  one  is  dilpofed 
to  difpute  his  knowledge  of  himfelf,  or  to  dilbe- 
lieve  that  his  comfort  was  built  on  the  grounds  he 
fuppolld.  At  the  fame  time,  he  had  no  right  to 
afcribc  the  comfort  of  others,  fome  of  whom  he 


the  Infinite  Benevolence  of  God*  3 1 9 

hath  named  and  fome  are  pointed  out  by  the  pe- 
riod in  which  they  lived,  to  any  fuch  fyAem  as 
that  he  hath  publifhed  to  the  woild.  He  fays 
concerning  thofe  worthies  among  our  fathers, 
*'  that  they  could  make  no  foundation  of  hope 
"  in  all  that  God  had  wrought  in  their  fouls,  but 
**  praife  his  glorious  name  that  he  had  been 
"  pleafed,  in  mere,  fovcreign  mercy,  to  work  thus 
"  effe(!:l:ually  on  them,  only  to  lead  them  to  the 
**  fenfe  and  comfort  of  what  was  Immutable  truth 
*'  before,  viz.  the  all-fufficiency  of  Christ  for 
*«  the  chief  of  fmners."  Doubtlefs  Dr.  H's  real 
fentiments  were  as  much  difguifed  from  many  of 
our  venerable  fathers  now  in  the  grave ;  and  alfo 
from  many  of  the  refpe£lable,  furviving  clergy 
who  furrounded  him,  as  they  were  from  the  peo- 
ple of  his  charge  ;  and  on  this  account  they  may 
not  have  ufed  that  pointed  caution  in  converfation 
with  him,  which  they  would  otherwife  have  cho- 
fen.  Yet  as  to  all  thefe  fathers  and  chriftians, 
public  teflimony  avers,  that  their  fentiments  and 
profefled  grounds  of  comfort  were  as  follows. 
The  fovereign  mercy  of  God  through  the  merits 
of  Jesus  Christ,  was  the  foundation  of  their 
hope.  That  itwas  God  who  had  fan^lified  them  by 
Jiis  gracious  power,  and  this  fanctification  did  not 
merit  eternal  life.  Still  they  fuppofed  the  efFed- 
ual  working  of  God  on  their  fouls  was  neceilary 
not  only  to  give  them  fenfe  and  comfort  of  the 
truth,  but  alfo  as  preparation  for  heaven,  and  a  ne^ 
ceffary  means  of  their  title  to  heaven.  That  they 
could  have  no  title,  without  a  faiih  and  repentance, 
in  their  nature  holy.  In  confiftency  with  this, 
they  uniformly  taught  that  no  man  had  a  right 
,10  hope  for  falvation,  until  renewed  by  the  fpirit 
of  God,  and  that  many  will  finally  be  ihut  our 
from  the  kingdom  of  heaven. 


32  Q  EUitial  Mifery  reconcile  able  with 

From  page  170  to  178  of  Dr.  H's  publication, 
he  attempts  to  fhow  "  that  it  is  evidential  of  the 
*'  truth  of  this  doctrine  of  free  fovcreign  grace 
*'  as  iUuflrated"  by  him  "  that  there  is  no  polli- 
"  ble  danger  in  believing,  and  livinpr  according 
*'  to  the  genuine  didates  of  it."  This  will  be 
denied.  The  reafons  afligned  for  the  fafety  of 
believing  and  living  according  to  the  dictates  of 
it,  are  the  two  following.  Firfl,  that  he  believes 
like  other  orthodox  people,  in  all  points,  except 
the  number  of  the  faved  ;  and  fecondly,  that  con- 
cerning the  number  of  the  faved,  there  hath  been 
€jreat  difference  of  opinion  in  the  chriftian  church. 
With  refpe^l  to  the  firlt  of  thefe  reafons,  it  hath 
been  fhowed,  that  his  fmgularity  of  fentiment  is 
not  peculiar  to  the  number  of  mankind  who  fliall 
be  faved  ;  but  alfo  concerning  the  manner  of  fal- 
vation  and  man's  title  to  it  ;  and  that  he  hath  de- 
parted from  that  fcheme  of  faith  and  holinefs 
under  which  he  ranks  himfelf. 

As  to  what  he  fays  of  the  difference  of  opinion, 
that  hath  been  concerning  the  number  which 
will  be  faved,  and  the  duration  of  the  millenium, 
it  onlv  amounts  to  this ;  that  becaufe  other  peo- 
ple, who  believe  on  the  exprefs  ted imonv  of  God, 
that  part  of  men  will  be  loft,  cannot  agree  in  o- 
pinion,  when  attempting  both  without  right  and 
evidence,  to  tell  how  great  a  part  that  will  be  ; 
that  it  is  therefore  as  fafe  for  him  to  fay  none  will 
be  loft,  as  it  is  for  them  to  difagree  concerning  the 
proportion. 

My  reafons  for  fuppofing,  there  is  the  higheft 
danger  in  believing  and  living  according  to  Dr. 
H's  fcheme,  are  thefe. 

ift.  To  make  out  a'  regeneration,  repentanc6 
and  faith,  which  will  reach  all  mankind,  he  hath 
kft  holinefs  out  of  thci mature  ;  alfo,  his  law  and 


the  Infinite  Benevolence  ofBos^  321 

gofpel  are  placed  at  fuch  variance,  they  cannot  be 
reconciled. 

2d.  It  is  alfo  believed,  that  the  eternal  punifh- 
ment  of  feme  finners  is  exprefsly  declared  in  the 
word  of  God.  There  is  every  reafon  to  fuppofe 
danger  in  difbelieving  what  God  hath  revealed, 
and  in  living  according  to  that  difbelief ;  even 
though  we  are  wholly  unable  to  fee  how  the  dan- 
ger arifes. 

3d.  Considering  what  human  nature  is,  the 
tendency  of  this  dodrine  will  be  to  promote  vice, 
and  make  men  carelefs  concerning  their  own  fal- 
vation.  I  do  not  think  any  obedience  which 
flows  from  fear  to  be  holy.  It  is  eflentially  de- 
fedive,  and  is  no  evidence  men  are  in  a  fafe  (late* 
The  obedience  of  chriflians  flows  from  love; 
ftill  it  is  true,  that  chriftiansare  in  a  flate  of  great 
imperfedion,  and  in  their  deep  backflidings  often 
need  the  fame  kind  ofaddrefs,  as  is  proper  for 
linners  who  never  had  a  holy  love  of  God. 
Though  a  fear  of  punilhment  is  not  in  its 
nature  holy ;  it  ftill  ferves  an  excellent  purpofe 
in  Christ's  mediatorial  government  of  men,  in 
fuch  a  ftate  as  we  now  are.  The  Apoftle  faith 
the  law  is  afchoolmafter  to  bring  men  toCHRisT. 
It  is  by  the  law,  the  penalties  of  the  law,  and  the 
real  danger  of  fuffering  thefe  penalties ;  that  fin- 
ners know  their  need  of  a  Saviour.  Thus  they 
are  made  confiderate,  convinced  and  tremble. 
We  allow  all  this  is  not  holinefs,  yet  it  is  neceflary 
to  bring  the  minds  of  men  into  fuch  a  ftate,  as 
experience  teaches  God  will  ufually  have  them  to 
be,  before  he  beftows  holinefs  by  his  renewing 
power.  This  is  alfo  neceflary  to  prepare  them  to 
improve  holinefs  after  God  is  pleafed  to  give  it. 
Take  away  all  fear  of  mifery  from  men,  and  you 
bring  them  into  a  perfed  fecurity,  and  it  hath  not 
R  r 


32r2         Eternal  Mifery  reconcile  able  icHb 

been  God*s  ufual  way  to  make  fuch  perfons  the 
))artakers  of  his  fpirit  by  a  holy  regeneration. 
God  did  not  reveal  the  future  punifhment  of  un- 
godly men  to  gratify  our  curiofity.  It  was  to  an- 
fwcr  an  important  purpofe  in  the  work  of  falva- 
tion,  and  therefore  it  is  not  fafe  to  live  in  the  dif- 
belief  of  it. 

Sec.  i6.  From  page  164  to  170,  and  in  many 
other  parts  of  his  book, Dr.  H.  fays,  that  all  have 
endured  eternal  and  everlalting  fufFerings  in 
Christ,  as  their  vicar,  fubftitute  or  head.  To 
prove  this  wc  find  the  following  argument  in 
page  165.  "  The  obeying,  and  fufFering  human 
*'  naturc,-was  as  much  united  to  all  the  attributes 
*'  of  Deity,  as  to  any  one  of  them  ;  to  Deity  in 
*'  all  his  infinite  perfections  ;,  to  the  eternity  of 
*'  Deity  as  much  as  to  his  omnifcience,  almigh- 
*'  tinefs,  or  any  other  attribute.  And  the  fuffer- 
*'  ings  of  Christ  arc  eternal  fufferings,  juft  in 

**  the  fame  way  that  they  are  infinite." Now 

what  is  truth  in  this  cafe  ?  The  truth  is  that  the 
fufFerings  of  Christ  were  neither  infinite,  nor 
eternal  ;  almighty  nor  omnifcient.  It  was  only 
the  finite,  human  nature  of  Christ  that  fuffered. 
A  finite  nature  cannot  endure  an  infinite  quantity 
of  filtering  in  the  ihort  time  of  his  paflion.  His 
fuffeiings  were  extreme.  So  great  as  infinite  wif- 
dom  faw  to  be  beft,  and  fufficient  to  anfwer  the 
whole  purpofe  for  which  they  were  intended ;  but 
they  were  not  infinite  ;  neither  were  they  eternal. 
Eternal, means  duration  without  end.  Christ's 
fufFerings  have  long  fmce  had  an  end,  and  there- 
fore they  are  not  eternal  fufFerings.  The  efficacy 
of  Christ's  fufFerings  did  not  depend  on  their 
being  either  infinite  or  eternal ;  but  on  their  ha- 
ving an  infinite  value  in  them  to  promote  the  end 
for  which  they  were  intended.  Herein  was  the 
manifold  wifdom  of  God,  that  he  could  find  fut- 


tke  Infinite  Benevolence  ofGoD.  323 

ferings  of  infinite  value  which  were  neither  infi- 
nite in  quantity  nor  eternal  in  duration.  The 
ufe  of  the  fmner's  fufFering,if  he  had  fuffered  eter- 
nally;  alfo  the  value  or  ufe  of  Christ's  fuffer- 
ings,  I  have  already  explained.  The  mediator's 
fulienngs  were  in  his  human  nature,  which  was 
capable  of  fuffering ;  the  value  of  them  was  de- 
rived from  his  divine  and  infinite  nature.  So 
that  there  is  no  fenfe  in  which  it  is  proper  to  call 
the  fufferings  of  Christ  either  infinite  or  eternal. 
If  the  fufferings  of  Christ  be  in  no  fenfe  eternal, 
then  the  denunciation  of  God,  thefe  (hall  go  a- 
way  into  everlafling  punifhment,  remains  yet  to 
be  fulfiiledjonthofe  unhappy  perfons  who  remain 
in  unbelief.  If  Christ  never  fuffered  eternal 
punifhment,  it  is  certain  they  never  fuffered  it  in 
him,  and  mufl  endure  it  in  their  own  perfons,  or 
the  word  of  God  will  fail. 

Dr.  H.  makes  two  attempts  to  explain  into  a 
confiflency  with  his  fchcme,  Ch fust's  defcrlption 
of  thefolemn  procefs  in  the  day  of  judgment,  re- 
corded in  Mat.  xxv.  One  is  in  pages  167, 168. 
^*  God  will  fhow  infinite  approbation  to  the  char- 
**  ader  of  his  own  Son,  the  Son  of  Man,  as  fed- 
*'  eral  head  in  union  with  his  redeemed  crea- 
"  tures  ;  placing  it  at  his  right  hand  ;  a  phrafe 
*'  denoting  approbation  and  honor, — and  he  will 
^'  manifeft  infinite  wrath,  indignation  and  ven^ 
**  geance  againfl:  the  evil  character  of  man,  pla- 
*'  cing  it  at  his  left  hand.  The  place  of  his  Son 
"  will  on  that  day  be  at  his  right  hand,  as  it  al- 

"  ways  was  and  always  will  be." Had  our 

author  forgot,  when  he  wrote  the  above,  that  the 
Son  of  God  is  to  be  the  judge,  and  that  his  idea 
involves  not  only  the  abfurditv  of  judging  charac- 
ters without  perfons  ;  but  alio  that  of  the  j^dge 
placing  himfelf  at  his  own  right  hand. 


324  Eternal  Mifery  rUoneikable  with 

His  other  attempt  to  explain  away  Christ's  ac* 
count  of  the  lafljuJjrment  is  from  page  66  to  68. 
And  here  he  feems  to  labour  heavily  under  his 
own  argument,  in  order  to  bring  it  to  a  conclufion 
agreeable  to  his  belief.  After  having  told  us 
that  all  mankind  will  appear  in  two  charaders 
before  the  bar  of  God  ;  in  their  own  which  is 
infinitely  guilty,  and  in  the  charader  of  Christ 
which  is  infinitely  worthy, — That  in  their  own 
chara^er  all  jfhall  ftand  on  the  left  hand,  and  in 
the  character  of  Chrift  all  on  the  right.  After 
having  defcribed  all  as  fentenced  both  to  eternal 
happinefs  and  eternal  mifery,he  raifes  the  queflion 
which  fentence  fhall  take  place.  His  own  words 
are,  "  They  are  defignated  both  ways,  and  op- 
*^  pofite  ways — they  can  go  but  one,  and  they 
*'  are  all  to  go  together — Which  fhall  get  the 
''  vidory  ? — Which  voice  or  fentence  fhall  tri- 
"  umph  ?  Which  fhall  reign  ?"  To  this  queflion 
he  anfwers.  But  where  ftn  abounded  grace  did  much 
more  abound^  that  as  fin  hath  reigned  unto  deaths 
evenfo  might  grace  reign  through  righieoufncfs  to 
eternal  life ^  by  Jefus  Chrijl  cur  Lord,  Rom.  v.  20. 
This  is  Dr.  H's  anfwer.  I  have  another  anfwer 
to  give,  which  is  alfo  the  voice  of  the  infpired 
man.  Theyjhallbc  tormented  with  fire  and  brim- 
flone^  in  the  prefence  of  the  holy  angeb^  end  in  the 
prcfence  of  the  Lamb  :  and  the  fmoke  of  their  tor- 
ment afcendeih  up  forever  and  ever.  Rev.  xiv.  1  o, 
II.  Both  thele  anfwers  are  from  the  word  of 
God,  and  the  queflion  flill  returns  which  fliall 
get  the  victory  ?  But  I  think  the  reader  mufl  by 
this  time  be  fenfible,  that  Dr.  H*s  paraphrafe 
hach  not  changed  the  old  afpecl  of  Christ's  def- 
cription  of  the  day  of  judgment. 

From  page  178  to  182,  Dr.  H.  attempts  to 
raife  an  odium  on  thofe  who  think  different  from 
him  by  reprefenting  that  they  think  the  greateft 


the  Infinite  Benevolence  of  God*  325 

part  of  mankind,  will  be  a  thoufand  times  more 
miferable,  than  if  there  had  been  no  gofpcl,  and 
only  a  few  individuals  will  be  exalted,' at  the  ex« 
pence  of  a  much  greater  number  who  are  eternal- 
ly wretched. 

Such  reprefentations  as  he  makes,  are  very 
apt  to  take  hold  of  mens  prejudices  againfl:  the 
fovereignty  of  tlie  divine  government.  Refpecl- 
ing  the  numuer  of  the  faved  we  give  no  opinion. 
Of  the  pToportion  between  the  faVed  and  the  loft 
we  are  utterly  ignorant,  and  are  willing  to  reft  the 
matter  in  the  determination  of  a  God,  who  is  the 
infmite  fncud  of  happinefs,  and  knows  how  to 
produce  th^::  f,Teateft  degree  of  it  in  his  univerfe. 
We  efteem  the  anfwer  of  our  Saviour  to  the  cu- 
rious inquirer,  whether  only  a  few  would  be 
faved,  a  fufficient  check  to  our  own  curiofity  on 
the  fame  fabjed  ;  but  we  learn  from  it  that  fome 
will  not  be  faved. 

Notwithstanding  the  dark  afped  in  the 
prefent  age  and  generation,  through  the  preva- 
lence of  infidelity  and  its  natural  offspring,  the 
denial  of  vital  piety  and  experimental  religion  ; 
we  hope  that  the  faved  will  be  vaftly  more  nume- 
rous than  the  loft  ;  and  firmly  believe  there  will 
be  more  happinefs  in  the  creation  of  God,  than  if 
fm  and  mifery  had  never  entered.  Refpeding 
thofe  who  are  loft,  we  believe  they  will  be  treated 
as  they  deferve — That  they  will  appear  to  be  very 
wicked  beings,  deeply  in  love  with  their  own  fin, 
and  of  a  moft  odious  character  ;  and  niH  as  Dr. 
H.  reprefents,  a  number  of  honeft,  .worthy  and 
laborious  people  made  miferable  for  the  fake  of 
aggrandizeing  a  few  unworthy  favourites. 

He  tells  us  page  182,  ''  Afermonis  not  made 
"  up  of  contradiftory  parts,  if  it  be  \Vholly  a  gof- 
*'  pel  fermon.  Now,  the  dodrine  I  plead  for,  is 
"  the  only  plan  that  ever  was  exhibited,  as  con- 


3^6  Eternal  Mifery  reconcileable  zvUi 

<*  fiftent  with  itfelf."  On  this  I  remark,  muft 
not  a  fermon  be  made  up  wholly  of  contradidions 
on  Dr.  H's  plan  ;  for  he  tells  us  both  law  and 
gofpel  muft  be  preached  in  every  fermon,  and  that 
thefe  are  diredtly  contrary  and  oppofed  to  each 
other. 

In  order  to  prove  the  con  trad  iclormefs  of  the 
beft  preachers  fince  the  reformation,  he  defcribes 
their  doelrines  in  the  following  words.  Page  1 84. 
*'  God  hath  eieded  to  eternal  life  a  part  of  man- 
*'  kind,  and  Christ  made  an  atonement  for  that 
*'  part  only  ;  which  part  are  elected  to  the  end, 
**  and  to  all  the  necellary  means  and  qualifica- 
*'  tions ;  which  God  will  bellow  upon  them  in 
*'  his  own  way  and  time.  All  the  reft  of  man- 
•'  kind  fhallas  certainly  perifh,  and  that  juftly, 
"  the  fault  being  all  their  own.  Now  we  invite 
*'  and  command  every  one  to  beHeve  in  Christ 
*^  to  falvation,  every  one  alike  :  for  in  him  there 
*^  is  a  fulnefs  for  all. 

Any  man  will  fee,  that  the  above  reprefentation 
is  contradiftory.  The  reader  muft  remember  it 
is  in  the  Doctor's  own  words,  and  formed  by  him- 
felf  to  anfwer  his  own  purpofe.  How  fomc  have 
preached,  and  what  inconfiftencies  they  have  held 
up,  I  pretend  not  to  fay.  Good  and  learned  men 
may  fall  into  inconfiftencies,  of  which  every  gen* 
eration  furnifties  new  evidence. 

Wrong  apprehenfions  of  the  atonement  have 
been  the  fource  of  innumerable  other  errors,  and 
none  have  been  more  fruitful  in  error,  than  Dr. 
H's  own  apprehenfion  ;  which  fuppofes  there  was; 
anadual  transfer  of  the  tranfgreflor's  fin  and  guilt, 
fo  that  they  became  the  fin  and  guilt  of  Jesus 
Christ,  and  that  in  this  fenfe  he  fufFered  for 
them.  1  have  already  attempted  to  fliow  that 
fuch  a  transfer  is  both  morally  wrong  and  nat- 
urally impoflible.     The  contradidion  arifcs  from 


the  Infinite  Benevolence  of  God,  327 

the  following  paflag€S  in  Dr.  H's  dating,  "  God 
*'  hath  eleded  to  eternal  life  a  part  of  mankind, 
•*  and  Christ  hath  made  an  atonement  for  that 
**  part  only" — "  Now  we  invite  and  command 
"  every  one  to  believe  in  Christ  to  falvation, 
**  every  one  alike,  for  in  him  there  is  a  fulnefs 
*'  for  all."  The  error  of  this  ftating,  is  in  faying 
that  Christ  made  an  atonement  fuiiicient  only 
for  a  part ;  and  the  contradiction  is  in  dircding 
all  to  come,  when  th«re  is  provificn  made  only 
for  a  part. 

But  it  hath  been  fhown  this  idea  of  the  atone- 
ment is  erroneous,  it  being  in  its  nature  as  fuffi- 
cient  for  all  as  it  is  for  one,  and  that  the  want  of 
coming  is  the  only  caufe  of  deRrud;ion.  Dirc6l- 
ing  men  to  come  ta  Christ,  is  the  fame  as  di- 
redling  them  to  be  holy,  and  however  fufEcient 
the  gofpel  atonement  is,. if  they  will  not  be  holy, 
they  cannot  be  faved.  Thofe,  who  have  preached 
that  there  is  an  atonement  fufficient  only  for  a 
part  of  mankind,  if  there  be  any  fuch,  ought  to 
make  very  ferious  inquiry  whether  they  have  not 
preached  wrong. 

Having  removed  the  charge  of  contradidion, 
which  arofc  from  a  mifreprefentation  of  the  atone- 
raent  ;  I  will  now  propole,  and  attempt  to  anfwer 
a  queftion,  which  though  it  be  not  diredly  men- 
tioned by  Dr.  H.  may  occur  to  fome  minds. 

^ejiion.  How  is  it  reafonable  to  dired  them 
to  come  to  Christ,  who  are  not  eledted  to  eter- 
nal life,  and  to  whom  God  will  never  gftnt  his 
renewing  and  fandifying  grace^ 

I  SHALL  not  evade  this  queftion,  by  faying 
the  preacher  doth  not  know  whom  God  will  fanc- 
tify  and  whom  he  will  leave  in  fm,  and  may 
therefore  intrcat  all  to  believe.  It  is  doubtlcfi 
the  duty  of  thole  whom  God  will  never  fandify, 
10  lovci  him  and  embrace  the  gofpel ;  and  all  mea 


328         Eternal  Mifery  reconctleable  iviib 

may  be  exhorted  to  the  whole  of  their  duty. 
The  two  following  remarks,  it  is  fuppofed,  will 
give  a  juft  anfwer  to  the  queflion. 

iff.  God  might  have  left  all  mankind  to  per- 
Ifh  in  fin,  without  any  injuftice  to  them.  If  he 
might  juflly  have  left  all  to  periih,  he  certainly 
may  with  the  fame  juftice  leave  a  party  if  he  fees 
it  to  be  thebeft  manner  of  governin^^  the  univerfe 
thus  to  do.  His  fele61ing  choice,  was  made  from 
motives  of  public  good.  Hechoofesand  he  pafles 
by  from  the  fame  motives  ;  to  advance  the  gene- 
ral  intcrefts  of  the  intelligent  fyllem ;  and  thofe, 
who  are  pafled  by,  have  no  more  and  no  other 
reafon  to  complain  of  their  treatment,  than  all 
mankind  would  have  had,  if  a  Saviour  had  not 
been  provided  for  any.  The  removal  of  all  dif- 
ficulty from  the  way  of  impenitent  finners,  except 
their  own  will ;  lays  God  under  no  obligation  to 
remove  that  alfo. 

2d.  The  obligation  to  come  toChrift  doth  not 
arife  from  the  afliftance,  which  God  gives  by  his 
fpirit  in  coming.  God  gives  his  fpirit  to  afTirh 
the  finner  in  complying  with  a  previous  obliga- 
tion, and  not  to  create  the  obligation.  This  will 
appear  plain,  if  we  attend,  to  what  is  meant  by 
comrng  to  Chrift.  Coming  to  Chrifl  is  loving 
his  charadler — delighting  in  his  moral  qualities 
and  perfections,  which  are  in  their  nature  excel- 
lent— obeying  and  choofing  him  as  our  Lord, 
and  his  law  as  our  rule.  All  this  is  as  much  the 
linnei^s  duty  before  he  comes,  as  it  is  afterwards  ; 
and  if  the  affiftance  of  the  fpirit  be  never  granted, 
his  duty  is  not  hereby  changed  or  lelfened.  Ob- 
ligation arifes  from  the  moral  filnefs  of  the  thing 
commanded  ;  and  ii  is  fit  Chrifl  fhould  be  loved. 
"Whether  fmners  hearts  be  right  or  wrong,  duty  i« 
the  fame. 


the  Infinite  Benevolence  of  God.  329 

It  is  reafonable  a  fmful  being  (hould  be  told  to 
love  God,  becaufe  the  moral  exceli'ince  of  the 
divine  character  is  the  ground  of  obligation  ;  and 
the  obligation  is  as  much  on  thofe  who  oppofe, 
as  it  is  on  thofe  who  delight  in  him.  The  bu(i- 
nefs  of  the  preacher  is  to  tell  men  to  do  their  duty, 
to  love  God,  and  come  to  Jefus  Chrift,  whether 
the  fpirit  be  granted,  or  whether  he  be  denied. 
There  is  every  rcafon  to  fuppofe,  that  after  the 
day  of  judgment,  when  it  will  become  certain  the 
fpirit  will  be  granted  no  more  to  the  impenitent, 
fmners  own  confciences  will  preach  to  them  the 
duty  of  loving  God,  in  more  decifive  language 
than  man  ever  uttered  ;  and  a  conflidt  between 
their  hearts  and  confciences  will  be  no  fmall  in- 
gredient of  mifery. 

Sec.  17.  There  is,  faith  Dr.  H.  page  187,  a 
fentimcnt  or  impreflion  on  the  hearts  of  all  men 
concerning  the  dead,  favouring  his  argument, 
and  that  on  the  death  of  the  vilefl  fmner,  it  would 
wound  our  feelings  to  hear  it  faid,  he  is  certainly 
gone  to  an  eternal  hell. 

It  is  readily  allowed,  fuch  a  conclufion  con- 
cerning any  one  is  unwarranted.  The  flate  of 
individuals'is  nowhere  revealed,  neither  is  there 
any  fufficient  evidence  for  a  certain  judgment  of 
their  condition.  God  may  fandify  and  forgive 
the  mod  vicious,  in  their  lafl:  moments  ;  taking 
them  as  brands  out  of  the  burning,  and  it  would 
be  very  rafh  in  us,  to  fet  any  other  bounds  to  his 
fovereign  aci:ing,  than  he  hath  fet  to  himfelf,  that 
many  Jb all feek  to  enter  and  not  be  able.  The  bed 
confolation,  on  the  lofs  of  friends  whofe  conduct 
hnth  been  unhopeful,  is  this  ;  they  are  in  the 
hands  of  a  God  who  can  and  will  do  right  and 
bell.  Dr.  H.  makes  mention  of  the  tender  affedion 
of  parents ;  but  this  is  merely  an  addrefs  to  the 

S  f 


330  tLiernai  mtjcry  reconciieavie  wnt) 

fclfifh  paflions ;  and  by  thefe  the* world  will  not 
be  judged.  In  page  189,  he  reprefents  it  ex- 
ceeding flrange,  if  there  be  a  flate  of  punifli- 
ment  after  death,  that  the  fcriptures  have  not 
given  us  information  of  particular  perfons  who 
were  configned  to  it. 

Men  often  think  it  flrange  that  the  fccrets  of 
olivine  government  are  not  revealed  to  them. 
But  what  could  be  the  benefit  to  mankind,  of  fucli 
information  as  he  mentions  ?  Would  it  make 
them  better  to  have  fuch  a  warning  ?  Our  Saviour 
hath  decided  this,  for  li  they  hear  not  Mofes  and 
the  prophets^  neither  will  ihcy  he  perfuaded  though 
cue  rcfe  from  the  dead.  The  evils  from  fuch  a 
revelation  would  be  many.  To  mention  no  other, 
the  allli£lion  of  friends  would  often  be  extreme. 
Society  cannot  be  maintained  in  fuch  a  flate  as 
this,  without  natural  affedion  ;  and  there  is  no 
reafon  to  make  this  principle  an  inlet  of  forrow, 
when  the  alternate  rifing  of  hope  and  fear  will 
more  powerfully  affifl:  the  furvivors  in  their  own 
preparation,  than  a  certain  knowledge  either  of 
the  glory  or  mifery  of  their  departed  friends. 

Dr.  H.  hath  taken  much  pains  in  pages  189, 
190,  280,  28T,  to  (how  that  Judas  hath  come  to 
a  good  end.  I  think  there  is  much  in  fcripture 
againil  his  opinion,  and  fee  but  little  flrength  in 
his  remarks  to  fupport  it,  at  the  fame  time,  if  it 
could  be  proved  tiiat  Judas  were  now  in  blelTed- 
nefs,  it  would  very  litde  diit^  the  evidence  for 
eternal  punifliment.  Bat  as  fome  appear  to  think 
thiscircumftancean  important  one,  I  will  remark 
upon  ir.  In  page  c8i,  Dr.  H.  tells  us  the  text 
in  Mark  xiv.  21,  which  is  tranflated  *'^  good  were 
u  for  that  man  if  he  had  never  been  I'orn,  ought  to 
have  been  thus,  good  were  it  for  hi?n,  if  he  had  not 
been  born  that  man^'  and  then  he  appeals  to  the 
learned  that  he  is  ri"ht.     I  think  the  learned  need 


the  Infinite  Benevolence  of  God,  331 

not  be  troubled,  for  every  fchool  boy  in  Greek, 
knows  whence  the  variation  arifes,  and  that  it 
doth  not  alter  the  fentiment.  The  words  of  a 
fentence  in  different  languages  ftand  in  different 
order  of  location.  No  two  languages  agree  in 
this  ;  and  the  different  placing  of  words  in  a  fen- 
tence  is  one  thing  which  makes  the  peculiar  idiom 
of  particular  languages ;  flill  this  doth  not  alter 
the  meaning  of  the  lentence,  to  thofe  who  have 
:*,  knowledge  of  both  languages.  In  the  prefent 
inflance,  the  tranflators  of  the  Bible,  have  placed 
the  words  according  to  the  Englifli  manner  of 
placing  words  in  a  fenieuce*  In  Dr.  H's  tranfla- 
tion,  he  hath  placed  the  words  according  to  the 
Greek  manner  of  placing  words  in  a  fentence ;  but 
the  meaning  is  the  fame. 

To  be  born,  means  coming  into  exiftencc. 
According  to  the  tranflators  it  is,  *  "  //  were  goad 
for  that  man  if  he  had  never  come  into  exijience,** 
According  to  Dr.  H.  following  the  Greek  pla- 
cing of  words,  it  i-s.  Good  were  it  for  hi?n  if  not 
come  into  exiftence  that  man.  I  afk  what  is  the 
difference  of  fentiment,  in  thefe  cafes  ?  I  think 
none.  In  both  forms,  exiflence  is  reprefented  to 
be  an  evil  to  the  pofleffor,  but  exiftence  cannot 
be  an  evil  to  the  poffeflbr,  on  any  condition  but 
that  of  endlefs  mifcry.  An  eternity  of  happinefs 
following  after  any  limited  duration  of  mifery, 
will  overbalance  it  and  make  exiftence  a  blefting. 

In  page  191,  i  Cor.  viii.  11,  is  mentioned  as 
an  argument,  the  words  are,  '•  And  through  thy 
knowledge  Jhall  the  weak  brother  pcrijh  for  whom 
Christ  died,''  He  fays,  the  word  pri/h  means 
eternal  mifery  as  much  as  damnation  doth,  and 
that  it  cannot  mean  eteriial  mifery  in  this  place. 

And  what  is  the  confequence  ?  Not  furely  that 
it  never  means  eternal  mifery.  Words  are  often 
limited  by  the  fubjeft  and  connected  fentimeats. 


332         Eternal  Mifery  reconci!eab!s  with 

I  do  not  think  that  the  word  perifh  means  eter- 
nal mifery  in  this  place  ;  at  the  fame  time,  I  can  fee 
no  abfolute  proof  that  it  doth  not ;  for  there  is  a 
fenfc  in  which  Chrifl  died  for  thofe  who  perifh 
eternally. 

What  Dr.  H.  fays  of  infants  in  pages  192,  193, 
doth  not  feem  to  contain  any  argument,  and  cer- 
tainly was  an  infertion  in  his  book  ufelefs  to  his 
fubject,  unlefs  it  was  meant  to  infmuate  that  thofe 
who  differ  from  him  condemn  all  infants  to  a 
future  punifhment. 

Concerning  the  flate  of  infants  I  have  little 
to  fay.  They  are  in  the  hand  of  a  good  and  wife 
God,  and  the  Redeemer  is  their  judge.  The 
mofl  rigid  in  fentiment,  with  whom  I  ever  con- 
verfed,  go  no  further  than  Dr.  H.  doth ;  that 
God  might  juflly  make  all  the  human  race  mif- 
erable,  und  infants  are  part  of  the  human  race. 
There  are  thoufands  of  dying  adults,  whofe  de- 
parture would  ^e  lefs  gloomy  than  it  is,  if  there 
were  half  the  ieafon  to  hope  well  for  them,  as 
there  is  to  hope  for  dying  infants. 

Sec.  ^  8,  Beginning  at  page  208  to  217,  Dr. 
H.  endeavours  to  fhow,  that  unlefs  all  men  are 
favcd,  Satan  will  ohtam  a  vi<5lory  over  Jefus 
Chrifi:  5  and  that  the  etermi  mifery  of  fome,Tep^ 
refents  the  Son  of  God  and  Satan  as  mainly  uni- 
ted in:  defign. 

The  principles  he  afl'umes  to  prove  this,  may 
be  feen  in  the  two  followinj.^  quotatioiis.  Page 
212.  "  On  the  part  of  the  adverfary,  the  matter 
"  contended  for,  is  the  entire,  complete,  eternal, 
*'  univerfal  mifery  of  nil  mankind  ;  the  Son  of 
**  God  does  fully,  and  flatly  oppofe  Satan,  in  thia 
''  very  thing  ;  otheivvife  there  is  no  war  between 
"  them,  i.  e.  if  the  Devil  is  driving  at  one  thing, 
*'  and  the  Saviour  oppofmg  another.  But  the 
<*  oppofition  is   direct   and   full."      Page  213. 


the  Infinite  Benevolence  cf  Cod.  m 

**  Satan  never  fo  much  as  hoped  ;  or  in  the  leaft 
**  aimed  to  obftrucl  the  happinefs  or  glory  of 
"  God  ;  for  he  always  knew  it  was  utterly  im- 
*'  pofTible  for  him  to  do  it,  in  the  lead  degree. 
*'  The  compleat,  eternal  mifery  of  all  mankind 
"  was  the  fole  point  he  aimed  at."'  On  Dr.  H's 
defcription  of  this  matter  I  remark  ; 

Firit.  It  is  fo  worded  as  to  reprefent  the  Son 
of  God  engaged  with  one  of  his  apoftate  crea- 
tures in  a  mere  matter  of  will^fuch  as  often  take;* 
place  between  guilty  men. 

Secondly.  He  tells  us  that  Satan  had  no  defign 
to  obftrudt  the  glory  of  God,  and  the  reafon  af- 
figned  tofliowhehad  not,  is  this;  that  he  knew 
he  could  not  injure  it. 

What  Satan's  knowledge  in  this  matter  was, 
no  man  can  tell,  but  fuppofe  he  had  fuch  knowl- 
edge. Did  not  our  author  know,  that  an  unholy- 
mind  wifhes  and  attempts  things  againfc  knowl- 
edge ;  and  that  herein  confifls  the  folly  of  fin. 
Doth  not  the  murmurer  know  that  he  cannot  alter 
the  ways  of  providence  ?  Doth  not  every  finner, 
who  tranfgreiles  againft  the  divine  government, 
know  that  he  cannot  overcome  omnipotence?  It 
is  not  a  rational  profpect  of  overcoming  and  pla- 
cing himfelf  on  the  throne  of  the  univerfe,  which 
makes  a  wicked  being  to  fm  ;  but  it  is  becaufe  he 
loves  fui  and  felf.  Creatures  adions  will  flow  out 
in  conformity  to  their  hearts,  whether  they  fuc- 
ceed  or  fucceed  not.  If  all  wicked  angels  and 
men  knew,  that  by  a  divine  overruling,  their  ef- 
forts would  increafe  the  glory  of  God,  they 
would  dill  endeavour  to  difhonour  him,  and  grat- 
ify themfelves. 

If  a  knowledge  that  he  could  not  fucceed,  hath 
prevented  Satan  from  aiming  againft  the  glory  of 
God  ;  why  hath  not  a  knowledge  of  Dr.  H's 
fcheme  of  univerfal  falvation,  long  fince  prevented 


334  Eternal  Mifvry  reconctleable  wiib 

him  carrying  on  this  war  with  the  mediator  ?  It 
is  natural  to  fwppofe  that  a  defpair  of  fuccefs, 
would  be  equally  efficacious  in  both  cafes  to  re- 
move his  depravity  and  refiftance. 

Man  was  the  creature  of  God,  made  by  him 
and  for  his  own  glory.  Satan  had  no  caufe  of 
quarrel  with  man,  but  what  arofe  from  a  previous 
enmity  againfl  his  maker,  his  kingdom,  and  his 
glory.  To  countera(Si:  the  counfels,  will,  govern- 
ment, kingdom  and  glory  of  God,  and  to  gratify 
his  pride  were  his  motives  in  fsducing.  What 
knowledge  this  apoltate  had  of  the  improbability 
of  fuccefs,  in  the  beginning  of  his  rebellion,  is  not 
for  us  to  fay.  Doubtlefs  before  this,  he  hath  a 
full  conviction  that  he  lliall  be  confounded,  and 
under  this  belief  he  trembles  ;  (till  this  conviction 
hath  no  tendency  either  to  reclaim  or  reftrain 
him.  The  heart  will  purfue  meafures  didated  by 
its  own  enmity  and  felf-love  ;  and  fmful  beings 
will  a<^  as  much  againfl  reafon^  as  thofe  do  who 
are  in  the  deepeft  diftradion  or  idiotifm.  It  is  on 
this  account,  that  fools  and  folly  are  names  ufed 
in  thefcriptures  to  defcribe  fmners  and  their  fm. 

2.  Jesus  Christ  will  have  a  complcat  victory 
over  Satan,  though  part  of  mankind  are  loll:  ;  and 
his  triumph  may  be  greater  than  if  all  were  faved. 
That  which  makes  God  mofi:  glorious  and  blef- 
fed,  and  produces  the  greatefl:  happinefs  and  holi- 
nefs  in  his  kingdom,  will  make  the  Saviour's  tri- 
umph  the  moil  compleat  and  perfed  that  it  can 
be.  Satan's  defign  againii;  man,  was  accefl'ary  to 
his  more  impious  defign  againlt  God  and  his 
kingdom.  Christ's  defign  was  to  make  God 
and  his  kingdom  mofl  glorious  and  bleffed.  In 
this  confilted  his  compleat  oppofition  to  the  de- 
fjgns  of  Satan,  and  not  in  faving  every  individual 
of  the  human  race ;  for  God  hath  wifdom  enough 
toconfciund  Satan  more  compleatly  by  the  lofs  ct 
fume,  than  he  would  be  by  the  falvation  of  all  men. 


the  Infinite  Benevolence  of  God, 


.-):>:> 


>>ATAN  will  fee  God  more  glorious  in  liie  eyes 
©fhis  holy  creatures  ;  more  fervently  loved  ;  and 
more  faithfully  ferved  by  them  ;  than  if  an  apof- 
tacy  had  not  taken  place. — All  the  divine  perfec- 
tions will  be  brought  into  the  view  of  creatures  by 
thefe  means,  and  happinefs  be  thus  greatly  advan- 
ced.— Though  fome  are  loft,  there  will  be  more 
holinefs  and  happinefs  among  tlie  children  of  A- 
damthan  if  none  of  them  had  fallen. — Satan  v^ill 
fee  human  nature  greatly  exalted  above  him, 
and  the  Son  of  Man  will  be  his  judge. — 
He  will  fee  fo  many  of  mankind  as  fovereign 
mercy  is  pleafed  to  fave,  compleatly  taken  out  of 
his  hands,  and  made  more  glorious  and  blefled 
than  if  he  had  never  tempted  them. — He  will 
know  that  God  could  have  faved  all  men  in  the 
fame  manner,  if  infinite  wifdom  had  not  referved 
them  for  the  confufion  of  his  defign. — He  will  fee 
himfelf  and  thofe  who  are  with  him,  left  as  a 
conftant  experiment  and  difplay  of  the  bafenefs 
and  unreafonablenefs  of  a  fmful  temper. — His 
reafon  and  natural  confcience  will  condemn  what 
his  heart  loves. — While  he  hates  the  kingdom  of 
God,  he  will  know  that  the  manifeflation  of  his 
ov;n  wicked  temper,  is  the  very  means  of  inftru^i:- 
ing  the  fubjeds  of  that  kingdom,  in  the  excel- 
lency of  holinefs ;  the  unreafonablenefs  of  fm  ; 
the  iitnefs  of  the  divine  law  ;  the  glory  of  God 
in  giving  fuch  a  law  ;  and  he  will  be  fenfible  thnt 
his  continued  hatred  of  God's  kingdom,  only 
makes  it  more  glorious  ;  fo  that  he  mult:  be  the  in- 
voluntary means  of  Arengthening,  through  eterni- 
ty, the  caufe  that  he  wiflies  to  deftroy.  He  will  find 
loft  men,  who  fell  through  his  means,  now  be- 
come his  tormentors  (for  there  is  as  much  reafon 
to  fuppofe  that  wicked  men  will  torment  him,  as 
there  is  that  he  will  torment  them.)  He  will 
ftnd  himfelf  a  more  miferable  being  than  if  he 


33^  I'Jernal  Mijery  reconcile  able  with 

had  never  feduced  the  human  race.  His  confii- 
fion  will  be  in  proportion  to  the  difplay  that  ii 
made  of  the  nature  of  fm.  The  final  impenitence 
of  fome  men,  in  the  face  of  gofpel  mercy,  will 
give  the  highefl  manifedation  of  the  total  bafenefs 
of  fin,  that  can  be  made.  So  that  the  finners 
whom  he  hath  feduced,  will  ferre  as  a  glafs,  to 
reflecl  back  the  bafenefs  of  his  own  principles  in 
his  own  fight,  and  in  the  fight  of  the  holy  uni- 
verfe,  more  brightly  than  it  could  appear  by  look- 
ing on  him  alone.  Thus  the  lofs  of  fome  men 
will  add  to  Satan's  confufion,  and  to  the  difap- 
pointment  of  all  who  continue  united  with  him 
in  defign.  In  this  way,  Christ's  vidory  over 
Satan  will  be  a  more  compleat  one,  than  if  all 
men  were  faved. — This  is  meant  by  Christ's  de- 
ftroying  the  works  of  the  Devil,  and  his  being 
the  plague  and  deflruclion  of  death.  There  will 
be  more  holinefs  and  happinefs  in  the  univerfe, 
than  if  fin  and  mifery  had  never  entered ;  and 
all  the  defigns  of  God's  enemies  ^x'ili  be  turned  on 
their  own  heads  ;  partly  by  the  exercife  of  fove- 
reign  mercy,  and  partly  by  the  execution  of  juf- 
tice.  God  will  fhow  that  he  can  conquer,  both 
by  forgiving  and  by  punifhing,  and  make  his  en- 
emies the  footilool,  by  which  he  afcends  a  glori- 
ous throne  of  love.  Even  when  he  punifhes,  he 
can  exercife  more  love,  than  if  he  had  never  pun- 
ifhed.  In  the  jufh  punifhment  of  thofe  who  choofc 
fin,  there  will  be  as  lull  evidence  that  God  is 
love,  as  there  is  in  the  praifes  of  Heaven. 

In  page  217  Dn  H.  fays,  "  That  though  fin  is 
•'  an  infinite  evil,  we  cannot  in  the  leafl  hurt  God 
•'  by  it,  or  infringe  on  his  infinite  and  uninter- 
*'  ruptcd  happinefs."  And  he  feems  to  think 
this  an  argument  againfl:  eternal  punifliment.  Here 
he  niillakes  in  two  points.  For  firft,  it  is  conceiv- 
ed thai  no  argument  arifes  from  this  confidcration. 


the  Infinite  Benevolence  ofGoD.  337 

Secondly  if  there  were  any  argument,  it  would  be 
againft  the  evil  of  fin,  which  he  has  juft  faid  to  be 
infinite,  and  not  an  argument  againft  the  punifli- 
ment  of  it.  If  there  be  an  infinite  evil  in  fin,  as 
is  conceded,  it  is  juft  it  fhould  be  eternally 
punifhed,  whether  God  be  hurt  or  not.  Page 
220  he  adds  on  the  fame  fubjed.  That  fin  be- 
longs to  the  pure,  wife,  holy  and  good  govern- 
ment of  God  ;  and  therefore  becaufe  it  belongs 
to  his  government,  God  need  not  punifh  poor 
finners  to  retrieve  any  harm  done  to  him. 

I  ALLOW  with  Dr.  H.  that  fin  belongs  to 
the  infinitely  wife  plan  of  the  divine  government. 
I  allow  that  it  will  never  harn>  God  ;  but  the  rea- 
fon  it  will  never  harm  him,  is  becaufe  eternal 
punifhment  is  alfo  part  of  the  fame  plan.  If  eter- 
nal punifliment  was  not  part  of  the  fame  plan, 
fin  would  do  harm  both  to  God  and  his  kingdom. 
Whatever  hides  the  divine  character,  will  effen- 
tially  harm  the  univerfe  of  creatures ;  for  their 
happinefs  depends  on  a  true  knowledge  of  the 
God  who  governs  them.  For  the  fupreme  gov- 
ernor not  to  punifh  fin  would  hide  his  chara&er, 
and  thus  leflen  the  general  happinefs  of  the  uni- 
verfe. And  whatever  diminifhes  the  general 
happinefs  of  the  univerfe  of  creatures,  would  di- 
rectly militate  againft  his  own  happinefs,  which 
confifts  in  making  the  greateft  poflible  blefledneft 
around  him.  The  only  reafon  that  fin  can  do  no 
harm  to  God,  is  becaufe  that  punifhment  is  part 
of  the  fame  infinitely  wife  plan. 

Page  221.  Dr.  H.  fpeaking  of  the  divine  de- 
crees faith,  "  What  our  hearts  revolt  at,  is  the  at- 
*'  tributing  fuch  decrees  to  God,  as  are  contrary 
**  to  his  nature.  God  is  love.  Attribute  no  de- 
"  crees  to  God  but  thofe  of  infinite  love,  in  har- 
**  mony  with  all  the  perfedions  of  Deity,  and 
T  t 


33S         Eternal  Mtfery  reconcile  able  with 

"   they  will  fet  eafy  on  our  minds." 1  vvldi  to 

attribute  no  decrees  to  God,  but  fuch  as  are  con- 
fident with  the  characler  of  love,  infinite  and  un- 
caiifed.  If  the  produclion  of  the  greatell  happi- 
nefs  in  the  intelligent  fyllem  be  a  work  of  infinite 
love,  the  dodrine  now  vindicated  is  fuppofed  to 
be  confident  with  it.  The  grcatefl  happinefs  of 
the  whole,  and  not  thegreatefl  happinefs  of  every 
individual,  is  the  objed  of  infinite  love,  and  the 
only  one  that  can  be  worthy  of  it.  To  fay,  that 
the  highed  happiiiefs  of  the  whole  and  alfo  of  ev- 
ery individual  can  be  united,  is  faying  more  than 
man  knows.  This  is  a  point  which  can  be  de- 
termined, only  by  that  wifdom  which  inhabits 
the  praifes  of  eternity. 

Page  222.  Dr.  H.  makes  the  following  fuppo- 
fition,  "  that  if  Jehovah  was  in  all  things  elfe  as* 
*'  he  now  is;  but  only  had  a  difpofition  to  infi- 
*'  nite  malevolence,  as  he  now  hath  to  infinite 
*'  love  and  benevolence,  poor  fuffcring  creatures 
*'  could  not  even  then  impeach  his  judice  fimply 
"  confidered  :  for  their  whole  beings  and  all  the 
*'  pain  and  all  the  comfort  that  could  ever  afled 
*'  them,  would  be  God's  own  abfolute  property, 

*^  to  difpofe  of,  as  he  pleafed.*' In  remarking 

on  thii)  paflage,  I  cannot  refrain  calling  the  read- 
er's attention  to  our  author's  idea  of  judice. 
He  doth  not  feem  to  conceive  that  it  is  a  part  of 
benevolence,  or  that  its  txcc^llency  arifes  from  its 
being  an  excrcife  of  benevolence  ;  for  he  here  ex- 
prel'sly  fays,  that  an  .exercife  of  infinite  malevo- 
lence might  be  jud.  Is  pet  this  making  power 
the  rule  of  right  ?  On  thefe  principles  may  not  a 
kingdom  of  infinite  malevolence  be.  as  jud  as  a 
kingdom  of  benevolence  ?  Judice  is  always  love- 
ly, and  on  thefe  principles  may  not  a  kingdom  of 
infinite  'malevolence  be  Tnfiyitely  lovely  ?  On 
thefe  principles  would  ooC  Satan  be  as  jud  a  being 


the  Infinite  Benevolence  of  God,  339 

as  Jehovah  is,  if  he  had  power  without  any  hon- 
efty  on  his  fide,  to  give  him  the  vi6lory  ?  Or  how 
are  the  cruelties  of  this  world  to  be  called  unjuft, 
for  there  hath  been  power  on  the  fide  of  thofe 
who  committed  them.  This  is  fetting  all  princi- 
ples of  juflice  afloat,  and  is  very  congeni^'  with 
the  palTions  of  the  age.  My  author  having  paf- 
iionately  exclaimed  to  his  readers,  oh  the  charac-, 
ter  of  a  God  punilhing  fin  "  Is  this  your  God.", 
Suffer  me  to  reply,  is  this  your  God,  who  woi^Id 
be  asjuft  by  the  torments  of  infinite  malevolenpe,. 
as  he  now  is  by  a  government  which  beaevolently 
feeks  the  greatcft  happinefs  of  the  whole. 

Page  222  of  Dr.  H.  "  We  are  taught,  in  the 
"  word  of  God,  that  all  our  backwardnefs  in  be- 
"  lieving  to  the  falvatiofi  of  our  fouls,  lies  in  the 
"  enmity  of  our  hearts:  at  leaft,  if  this  was  al  J 
**  removed,  we  fhould,  under  gofpel  ligl^t,  read-. 
*'  ily  believe.'*  In  the  next  page  he  informs  us, 
in  what  this  enmity  ccnfifts.  "  When  we  hear. 
*'  the  pure  dodrines  of  free  grace,  our  hearts 
"  fay  "  this  is  too  good  news  to  be  true". man--, 
^'  kind  in  a  (late  of  nature,,  ftnd  no  fuch  difpofi- 
"  tion  in  themfislves  ;  and  they  do,  and  will  im- 
"  agine,  that  God  is  in  this  regard  "  altogether 

"  fuch   as  themfelves." 1   recite,  this  pafTage 

to  ihow  the  Dodor's  notion  of  that  fih  in  the 
human  heart,  which  keeps  th'em  from  gofpel  obe- 
dience. That  it  confifts  in  thinking  fuch  new5 
as  the  gofpel  hath  bi'ought  us  "  is  too  good  to 
be  true."  The  event  will  determine  whether  his 
apprehcnfions  are  jufL  If  thcfe  who  receive  his 
doctrine,  from  this  time  forward,  fliow  themfelve^, 
the  mod  holy,  pure,  humble  men  in  the  world ; 
if  they  are  devoted  to  God  and  religion^  deny  all 
evil  lufts  and  appetites,  and  appear  to  begin  a 
heaven  of  holinefs  while  they  are  here  on  earth  "^ 
it  will   be  fome  evidence  in  the  Dbdlor^s  favor. 


34°         Eternal  Mifery  reconcileable  with 

But  if  they  are  not  more  eminent  in  gofpel  obe- 
dience than  other  men,  it  will  be  evidence  that 
there  is  fome  caufe  of  difubedience,  befide  think- 
ibg  the  gofpel  news  "  too  good  to  be  true." 

Sec.  19.  In  page  225,  Dr.  H.  begins  an  argu- 
ment, which  with  his  iliuftration  of  it,  is  contin- 
ued to  page  245.  His  words  are  thefe  "  This 
"  dodrine  of  infinite,  fovereign,  and  univerfal 
"  grace,  flowing  wholly  out  of  the  nature  and 
•'  difpofition  of  God  to  mankind,  is  wholly  con- 
**  fiftent  with  his  rewarding  every  man  according 
"  to  his  works ;  and  is  the  only  dodrine  of  fal- 
**  vation  that  is  fo.'*  Further  on,  fpeaking  of 
thofe  who  differ  from  him,  he  fays.  "  They 
**  have  always  underftood  this  doctrine  as  rela- 
**  ting,  not  only  to  the  different  degrees  of  hap- 
♦*  pinefs  among  the  faved,  and  the  different  de- 
*'  grees  of  mifery  among  the  damned ;  but  alfo 
**  principally  to  the  great  difference  in  the  eter- 
**  nal  world,  between  all  who  are  faved  and  all 
**  who  are  damned  :  Each  defcription  being  com- 
"  pared  with  the  other,  or  the  faved  compared 
**  with  the  damned."  In  the  fame  page  by  way 
of  proof  he  adds.  That  no  one  "  will  pefume  to 
**  fay,  that  believers  in  this  world,  are  as  much 
**  better  than  other  fmners,  as  Heaven  is  better 
**  than  Hell ;  or  that  there  is,  or  ever  was,  fo 
'*  great  difference  in  moral  charadler,  between 
•'  any  two  men  on  earth,  as  there  is  between 
**  Heaven  and  Hell."  In  the  above  pafTage  Dr, 
H.  totally  miftakes  the  opinion  of  thofe  who  are 
oppofed  to  him.  They  believe  that  men  will  be 
rewarded  according  to  their  deeds  in  the  follow- 
ing fenfe.  That  the  degree  of  punifhment  in 
miferablc  individuals,  will  be  in  exa6l  proportion 
to  the  quantity  and  degree,  which  the  fm  of  one, 
bears  to  the  fm  of  another ;  alfo  that  the  happi- 
ncfs  of  the  faved,  in  comparifon  with  each  other, 


the  Infinite  Benevolence  of  Cod,  341 

will  be  in  proportion  to  their  refpedivc  graces  : 
But  they  do  not  believe  that  the  rewards  of  falva- 
tion  and  of  damnation,  bear  the  fame  proportion 
to  each  other,  as  the  moral  character  of  faints  and 
fmners  do  to  each  other  in  this  world.  Dr.  H's 
reprefentation  of  what  hath  been  the  common 
opinion  in  this  matter,  is  as  novel  in  the  Chriftian 
church,  as  his  whole  fcheme  is  ;  and  what  he  af- 
ferts,  cannot  be  gathered  from  a  fmgle  author  of 
any  refpedability.  I  will  firft,  defcribe  what  is 
meant  by  fmners  being  rewarded  according  to 
their  deeds.  Secondly,  what  is  meant  by  the 
faints  being  rewarded  accordin?  to.  their  deeds. 
Determining  thefe  points  juftly  will  give  the  an- 
fwer  that  is  needed. 

I.  TxME  word  of  God  defcribes  fmners  as  being 
deftitute  of  all  hoHnefs.  Thofe  things  in  them, 
which  may  be  for  the  benefit  of  fociety  in  this 
world,  arife  from  their  felfifhnefs  and  pride,  and 
are  not  holy  or  morally  good  in  the  fight  of  an 
omnifcient  fearcher  of  hearts.  The  character 
and  actions  of  fmners  are  wholly  unholy,  though 
not  equally  fo.  The  comparative  degree  of  pun- 
ifhment  inflicted  on  different  finners,  by  a  rule  of 
the  mod  ftridt  juftice,  will  be  proportioned  to  their 
different  degrees  of  fin  ;  and  juftice  without  any 
mercy  will  make  the  apportionment. 

2dly.  The  word  of  God  reprefents  thofe  to 
be  faints,  who  are  renewed,  and  in  whofe  hearts 
a  work  of  fandification  is  begun,  by  the  fpirit  of 
Christ.  Still  the  fandification  of  real  chriflianfc 
in  this  life  is  far  fhort  of  perfection.  There  is 
much  pofitive  fin  remaining  in  them.  Their  mod 
gracious  affedions  are  deficient  in  degree,  and  in 
(Irength  of  exercife.  If  they  were  to  be  reward- 
ed by  fuch  a  rule  of  juftice,  as  is  ufed  in  meeting 
out  the  punifhment  of  finners,  they  alfo  muft  be 
miferable.     But  the  reward  of  faints  is  of  free- 


342  Eternal  Mifery  rcconcikabJc  with 

grace  or  mercy,  granted  through  the  merits  of 
Christ.  In  the  comparative  appointment  of 
happinefs,  it  hath  generally  been  fuppofed,  infmite 
wifdom  will  have  a  regard  to  the  degree  of  fanc- 
tification  in  this  life,  and  that  the  fcriptures  inti- 
mate this  will  be  the  cafe.  A  God  of  fovereign 
wifdom  may,  if  he  pleafeth,  make  a  rule  to  him- 
leU  in  the  apportionment  of  unmerited  favours. 
There  may  be  a  propriety  in  having  fuch  a  rule, 
and  the  rule  mentioned  may  be  the  moll  fit ;  (till 
if  the  fame  perfons  were  to  be  rewarded,  on  the 
fame  principles  that  unbelieving  finncrs  are,  and 
by  the  fame  rule  of  apportionmentjit  would  forever 
exclude  them  from  happinefs.  Thus  it  appears 
that  Dr.  H's  argument,  from  mens  being  reward- 
ed according  to  the  comparative  quality  of  their 
deeds  ;  is  fo  far  from  proving  univerfalfalvation; 
that  if  there  be  any  force  in  it,  it  proves  none 
will  be  faved. 

When  he  afks  "Whether  there  is,  or  ever 
*'  was  fo  great  a  difference,  in  moral  character 
'^between  any  two  men  on  earth,  as  there  is  be- 
**  tween  heaven  and  hell  ?"  I  readily  anfwer, 
there  never  was  or  will  be,  and  the  faved,  if  they 
•were  to  be  rev.'arded  in  juftice  according  to  their 
moral  character  in  this  world,  would  doubtlefs 
fail  of  falvation. 

I  WILL  further  obferve  on  this  fubje£l,  that  a 
very  critical  limitation  of  the  divine  conduct,  in 
the  apportionment  of  rewards  is  not  wife.  The  de- 
fign  of  God  in  hi^;  word,  feerr.s  to  be  to  give  us 
fomeidea  of  the  rule  that  will  be  obferved  in  the 
day  of  judginent,  and  in  the  commencement  of 
mens  happinefs  or  mifery.  As  juflice  requires 
that  commencing  mifery  fhould  be  proportionate 
to  the  degree  of  fin  ;  fo  fovereign  grace  is  plcafed 
to  encourage,  that  the  happinefs  and  glory  of  the 
faints,  fhall  be  in  proportion  to  the  degree  of  their 


ihe  Infinite  Benevolence  of  God,  343 

holinefs  in  this  life.  At  the  fame  time,  it  is  not 
conceived  to  be  inconfificnt  with  any  reprefenta- 
tions  of  God's  word,  to  fuppofe,  that  fome,  both 
of  the  holy  and  unholy,  may  in  that  world  make 
more  rapid  advances  in  holinefs  and  fm  than  wnll 
be  made  by  others.  We  fee  it  to  be  thus  ip  this 
'world,  and  nothing  that  we  know,  forbids  it 
fhould  be  thus  in  the  world  to  come  ;  and  in  fuch 
a  cafe,  it  is  reafonable  to  fuppofe,  the  exifling  re- 
ward will  bear  a  propoition  to  the  holinefs  or  un- 
holinefs  of  charader. 

The  reafon,  why  Dr.  H.  depended  fo  much 
upon  this  argument,  comes  plainly  into  view  by 
his  attempts  to  enforce  it*  Though  he  fpeaks 
much  in  the  courfe  of  his  book,  of  regeneration, 
faith,  repentance,  of  chriflians  and  good  men,  as 
diftinguifhed  from  the  bad  ;  it  is  (iill  apparent 
that  all  he  meant  by  thefe  words,  is,  that  fome  are 
lefs  wicked  than  others  ;  and  though  he  fpeaks 
of  a  fpecific  difference  or  difference  in  kind,  be- 
tween fm  and  grace  in  the  heart,  his  meaning  is, 
*"hat  different  degrees  of  wickednefs  are  not  the 
fame  thing. — As  wealth  and  the  five  fenfes,  are 
fpecifically  different. 

He  therefore  tells  us,  page  234,  "  When  we 
"  fpeak  of  the  good  heart  of  believers,  and  of 
"  their  good  and  holy  lives,  and  when  we  find 
*'  thofe  epithets  in  fcripture,  they  are  never  to  be 
*'  underllood  in  (IriQnefs  of  fpcech  ;  but  only  in 
*'  a  comparative  fenfe,  i.  e.  lefs  wicked  in  the  ex- 
**  ercifes  of  their  hearts,  as  to  the  matter  of  thofe 
"  exercifes,  than  unbelievers  are,  or  than  they 
*'  themfelves  were  in  a  flate  of  unregeneracy." — 
*'  But  it  is  certain  that  in  flricl  propriety  of 
*^  fpeech,   no   pofitivc    goodnefs    belongs  to  any 

"  charadler  on  earth." If  Dr.  H.  had  told  us 

there  is  no  perfedion  in  this  life,  it  w^ould  have 
been  readily  granted.     Perfedion  is  not  neceffary 


344         Eternal  Mifery  reconcile  able  with 

to  entitle  a  believer  to  the  promlfe  of  falvatlon. 
Pofitive  goodnefs  is  entirely  different  from  per- 
fedbion  ;  denying  any  pofitive  goodnefs,  is  deny- 
ing the  reality  of  fanclification  in  the  people  of 
Christ  and  removing  all  diftindion  between  fm 
and  holinefs.  May  there  not  be  pofitive  fwect- 
nefs  to  the  natural  tafte,  without  perfcdl  fweet- 
nefs  ?  May  there  not  be  pofitive  love,  without  its 
being  perfed,  or  fo  great  as  it  ought  to  be  ?  And 
with  refpecl  to  all  holy  exercifes  in  the  heart,  may 
they  not  be  realities,  while  the  ftrength  of  exer- 
cife  is  deficient.  It  is  in  the  fenfe  of  deficiency 
that  the  moft  holy  exercifes  of  believers  are  fup- 
pofed  to  be  finful,  and  not  from  a  total  want  of 
pofitive  goodnefs. 

On  Dr.  H's  idea,  the  following  quefiion  with 
innumerable  others,  will  become  very  difBcult  to 
anfwer.  What  are  that  regeneration,  love,  faith, 
and  repentance,  which  have  no  pofitive  goodnefs 
in  them  ? 

The  long  comparifon  between  Paul  and  Pha- 
raoh, was  doubtlefs  introduced  to  difprove  the 
real  holinefs  of  chriflians.  Though  I  find  myfelf, 
Very  unable  to  determine  the  comparative  quan- 
tity of  fin  and  guilt  in  different  perfons ;  I  am 
ready  to  grant,  if  it  be  required,  there  was  more 
fm  and  guilt  in  Paul  than  in  Pharaoh.  The 
queflion,  as  it  refpeds  final  falvation,  is  not  who 
hath  mofi:  fin,  for  God  can  forgive  the  greatefl 
finners.  But  the  queflion  is  who  hath  any  holi- 
nefs ?  If  Pharaoh  had  no  holinefs,  he  was  certainly 
lofl.  If  Paul  had  fome  holinefs,  for  which  we 
have  the  cxprefs  teftimony  of  God's  word,  he 
was  certainly  faved.  To  gratify  and  give  the  ful- 
left  fcopcto  Dr.  H's  argument,  1  will  even  allow, 
that  the  finalleft  vice  in  Paul's  heart  after  his 
convcrfion,  contained  more  fin  and  guilt  than  the 
whole  wickcdncfs  of  Pharaohs  life.     Still  nothing 


the  hifinite  Benevolence  of  God.  345 

is  proved  by  this.  Paul,  with  his  lin,  had  fome 
holinefs  in  his  heart,  and  his  fin  and  holinefs  were 
entirely  diftind:  and  difFerent  in  their  moral  na- 
ture, hence  he  compared  his  inward  life  to  a  war- 
fare ;  but  Pharaoh  with  his  fm,  had  no  holinefs — 
he  was  all  fin.  As  Dr.  H.  fays  "  The  atonement 
Jlands  by  itfelf  alone  and  unmixed^'  as  the  merito- 
rious ground  of  falvation  ;  ftiil  our  perfonal  ren- 
ovation by  the  fpirit  of  God,  is  neceffary  to  make 
men  partakers  of  its  benefits,  and  this  renovation 
doth  not  appear  to  take  place  in  all  men. 

Sec.  20.  In  pa^e  245,  Dn  Huntington  fays, 
"  The  doctrine  I  plead  tor,  has  a  great  tendency 
'*  to  afford  believers  adoring  and  fabmiflive  exer- 
*'  cifes  of  mind,  m  view  of  all  the  fm  and  calam- 

"  ity  they  find  in  the  world." —That  all  men 

ought  to  adore  and  fubmit  to  the  divine  govern- 
ment even  in  its  moft  affliding  difpenfations,  is 
iinqueftionably  true.  If  ignorant  men  cannot  fee, 
how  the  fin,  mifery  and  judgments  that  have 
been  in  the  world  are  necelfary  for  the  beft  and 
niofl  wife  government ;  this  is  no  evidence  they 
are  not  fo,  or  any  reafoh  againft  fubmiflion.  The 
wifdom  of  God  is  higher  than  the  wifdom  of  man. 
It  doth  not  appear  by  what  Dr.  H.  hath  faid,  that 

he  helps  this  point  in  the  lead  degree. -God 

is  love,  and  he  will  invariably  purfue  that  difpen- 
fation  in  the  governhient  of  creatm-es,  which  will 
produce  the  greateft:  happinefs  and  glory.  This 
is  all  the  reafon  for  rejoicing  and  fubmiffion  which 
a  good  mind  needs.  The  Dr.  in  all  that  think- 
ing upon  this  fubjed:  which  he  defcribes  to  us, 
doth  not  appear  to  have  attained  to  the  following 
truths.  That  the  greatcfl  happinefs  is  the  objeft 
of  benevolence,  and  that  the  jufl  mifery  of  fome 
may  be  a  means  neceffary  for  this  end.  If  his^ 
fcheme  affords  any  peculiar  argument  for  con- 
TJ  u 


34^  Internal  M if  cry  reconcile  abb  with 

tentmcnt  and  fubnilflion,  it  is  the  felfifh  one,  I  will 
be  contented  and  fubmit  to  God,  becaufe  he  will 
make  ine  a  very  great  and  blefled  being.  He  par- 
ticularly mentions  believers,  though  he  need  not 
have  confined  it  to  them  ;  for  this  argument  will 
alio  make  Tinners  fubmit,  fb  far  as  it  goes  in  their 
iavor  ;  and  if  a  little  addition  could  be  made  to  it, 
that  every  one  of  them  in  particular  (hall  be  great- 
cit  in  the  kingdom  of  the  univerfe,  and  their  proud 
and  felhfh  .  wills  be  gratified  in  all  refpecls,  it 
would  give  them  perfecl  lubmifTion. 

From  251,  to  254,  of  Dr.  H's  book,  he  hath 
an  eulogium  upon  the  charitablenefs  of  his  own 

Jcheme. If  charity  confifls  in  bringing  fm  and 

holintfs  to  a  common  nature,  without  allowing 
between  them  any  diftindion  of  pofitive  quahies  j 
then  doubtlefs  his  fcheme  tends  greatly  to  charity. 
So  true  is  he  in  his  confequence,  that  if  his  ideas 
of  the  chriitian  and  the  fmful  character  are  uni- 
verfally  received,  all  terms  implying  moral  dif- 
tlndion  will  foon  be  dropped  from  the  language 
of  mankind  ;  and  the  world  will  be  charitably  uni- 
ted, in  thinking  that  the  poflelFion  or  the  want  of 
pcrfonal  holinefs  is  a  matter  of  no  confequence 
for  another  world. 

The  argument  which  is  drawn,  page  254,  to 
258,  from  the  inltitution  and  ufe  of  chriftian  or- 
dinances^  it  is  fuppofed  totally  mifreprefents  their 
nature  and  defign  \  and  that  in  this  view  of  them, 
inlteid  of  beinu  called,  means  of  increafing  grace, 
as  they  have  often  been  denominated,  they  ought 
to  be  called  means  of  fmking  mankind  into  a 
deep  fccurity,  under  afolemn  profelFion  of  holy  o- 
bedience,  when  no  fuch  thing  is  intended.  On 
Dr.  H*s  opinion  of  divine  grace  in  the  heart- 
that  there  is  no  pofitive  goodnefs  in  the  beft  faints 
— that  a  fanctified  temper  is  in  no  fcnfe  neceffary 
for  a  title  to   heaven^-that  a!l  the  difference  is 


the  Infinite  Benevolence  of  God, 


JH-/ 


fome  are  pofitively  more  wicked  than  others — 
that  the  ordinances  are  only  Teals  of  univerfal  fal- 
vation  and  not  of  any  perfonal  hohnefs  in  thofe 
who  ufe  them ;  we  might  confiflently  baptize 
thofe  who  never  heard  of  a  Saviour,  for  they  will 
as  certainly  be  faved  as  thofe  who  have  had  the 
information.  Alfo  we  might  commune  with  the 
inebriated  Corinthian  church,  which  Paul  anath- 
ematizes, thinking  thefe  men  are  only  a  little 
more  wicked  than  others,  for  there  is  no  pofitivc 
goodnefs  in  any. 

In  page  258,  Dr.  H.  fays,  "  That  no  ?nan^*  on 
the  principles  of  thofe  who  oppofe  him,  "  can  do 
*'  his  duty  ;  even  if  his  whole  heart  and  difpofttion 
<«  were  perfectly  right,'*  The  method  he  takes 
to  prove  his  alfertion  is  this,  "  //  is  our  duly  to 
''  acf^uiefce  in  God's  will  in  every  event ;  but  an 
*'  holy  heart  cannot  do  this  infuch  an  event  as  his 
^'  own  eternal  damnation^  or  that  of  any  of  his  feU 
"  low  men  "  If  any  man  feels  himfelf  perplexed 
by  the  above,  I  will  endeavor  in  a  few  lines  to 

help  him  out  of  the  difficulty. It  is  our  duty 

to  acquiefce  in  God's  will  in  every  event.  It  is 
GoD*s  will  that  holy  beings  be  happv,  and  fmful 
beings  miferable,  and  this  is  a  molt  righteous  and 
benevolent  will,  which  the  good  of  the  univerfe 
requires  Ihould  be  carried  jnto  execution.  All 
good  and  benevolent  creatures  will  acquiefce  in 
this  purpofe  of  God.  Take  fuch  an  one  as  Dr.  H's 
fuppofirion  mentions,  whofe  whole  heart  and  dif- 
pofition  is  perfectly  right.  It  is  the  will  of  God 
that  fuch  be  happy,  fo  long  as  they  remain  holy, 
and  in  this  they  can  certainly  acquiefce.  Suppofe 
this  holy  being  fhould  be  informed  of  his  own 
future  apoftacy,  when  his  whole  hearr  and  difpo- 
fition  will  be  perfedly  wrong.  He  would  ftill 
fay,  it  is  God's  will  that  when  I  am  become  per- 
fedly  wrong  I  fhall  be  miferable,   and  as  his  will 


34^         Eternal  Mifery  reconcilcahk  with 

is  right  and  for  the  general  good,  I  acquiefce  in  it ; 
— he  will  continue  to  fay  thus  while  he  is  holy  ; 
but  the  firft  moment  he  is  perfedly  wrong,  he 
will  become  a  difputer  againft  the  punifhment  of 
iin.  A  creature  who  is  perfedly  right  or  holy, 
is  willing  that  all  beings  fliould  be  treated  accor- 
ding to  their  moral  character,  and  doth  not  wifli 
to  make  his  own  cafe  an  exception  to  the  rule. 

In  page  262,  Dr.  H.  tells  us  that  if  all  the  hu- 
man race  were  to  pafs  in  fucceflion  before  a  good 
man,  he  would  fay,  and  pray  with  all  his  heart 

let  every   individual   be  faved. If  God  had 

given  no  intimation  to  the  contrary  he  doubtlefs 
would  ;  but  when  the  contrary  is  exprefsly  re- 
vealed, his  defirc  and  prayer  for  every  individual 
would  be  with  this  limitation  ;  if  it  be  confident 
with  the  infinitely  wife  and  good  will  of  God, 
who  beft  knows  how  to  govern  the  univerfe.  We 
have  no  right  either  to  dcfire  or  pray  for  an  event 
that  is  known  to  be  againft  the  divine  will. 

The  prayer  of  our  Saviour  on  the  crofs  "  Fa- 
ther  forgive  them  for  they  know  not  what  they 
do''  is  fundry  times  mentioned  by  Dr.  H.  as  fa- 
voring his  fcheme  ;  but  it  is  not  feen  that  in  this 
prayer  there  is  even  a  diflant  intimation  of  his 
dodrine.  In  the  17th  of  John  he  tells  us  ex- 
prefsly there  are  feme  for  whom  he  doth  not 
pray ;  and  if  the  prayer  on  the  crofs  had  been 
expreffed  in  the  moft  general  terms,  which  is  not 
the  cafe,  flill  the  prayer  in  John  would  ferve  to 
limit  our  underftanding  of  it.  Christ's  p  r^Aer 
on  the  crofs  was  defigned  for  two  things.  Firft, 
to  (how  that  his  heart  was  free  from  enmity  and 
hatred  againfk  his  unjuft  murderers,  thus  difplay-. 
ing  for  our  imitation  the  chriftian  temper,  h 
was  an  cxpreflion  of  the  nature  of  benevolence^ 
and  to  fliow  us  that  a  good  being  can  fuffer  with- 
out revenge  ;  and  not  any  expreifion  of  the  num- 


^bs  Infinite  Benevolence  of  Goi>.  349 

ber  that  were  to  be  favedby  his  fufferings.  Sec- 
ondly,  fome  of  his  crucifiers  were  afterwards 
brought  to  repentance  ;  and  if  that  prayer  is  to 
be  confidered  as  (tridly  interceilory,  it  doubtlefs 
meant  thofe  pcrfons  whom  he  knew  would  be  re- 
claimed by  the  fandifying  grace  of  God.  Though 
Dr.  H.  feems  to  think  that  Christ's  crucifiers 
were  fo  much  more  wicked  than  other  men,  that 
if  any  of  them  were  faved,  all  the  relt  of  mankind 
certainly  mud  be ;  there  is  no  evidence  they  were 
niore  fmful  than  men  of  the  prefent  day,  who  a- 
gainft  greater  light,  crucify  Christ  afrefh  and 
put  him  to  open  lliame,  by  their  immoral  lives  or 
by  denying  thofe  truths  which  he  laborioufly  in- 
culcated. 

When  Dr.  H.  alter ts  page  263,  "  that  all  the 
f'  divine  attributes  will  be  more  glorified  in  the 
^'  falvation,  than  in  the  perfonal  damnation  of 
^^  any  fmner"  and  that  therefore  all  will  be  faved, 
he  takes  that  as  granted  \yhich  is  denied.  Alfo 
when  he  fays  "  that  we  derogate  from  the  glory 
"  of  the  plan  of  redemption,  in  the  fame  propor- 
*'  tion  as  we  hold,  that  any  number  be  they  more 
"  or  lefs,  are  peifonally  loft  ;"  he  afiferts  that  of 
which  he  hath  produced  no  proof.  There  is  not 
a  fmgle  intimation  in  the  fcriptures,  that  the 
glory  either  of  God  or  of  the  gofpel  plan  confifts 
in  faving  every  individual.  The  glory  of  God 
and  the  bleflednefs  of  his  kingdom,  will  be  molt 
promoted,  by  bringing  the  divine  charader  and 
all  his  perfections,  into  the  fulleft  poflible  view  of 
creatures  ;  and  nothing  appears  but  that  the  eter- 
nal punifliment  of  fome  is  as  neceflary  for  this^ 
as  the  eternal  falvation  of  others. 

An  argument  of  Dr.  H.  page  264,  is  In  the 
following  words.  "  That  doctrine  which  repre- 
^'  fents  all  fin,  all  moral  evil,  in  the  moft  odious 
V  aud   abominable   afped,  has  thence  one  evi- 


350         Eternal  Mi/ery  reconcile  able  with 

"  dence  of  being  a  true  dodrine." To  this 

propofiiion  I  agree.  And  there  is  no  event  in 
the  univerfe  will  give  fo  odious  and  abominable 
an  afpecl  to  fin,  through  all  eternity,  as  the  im- 
penitence of  fome  fiiiners  in  the  face  of  gofpel 
commands.  To  fee  them  continuing  in  fm,  when 
all  difficulty  befide  their  choice  is  removed  from 
the  way  of  falvation,  above  all  other  things  will 
fhow  the  implacable  malignity  of  unholinefs.  The 
contraft,  between  the  offers  of  redeeming  love 
and  the  refufal  of  impenitence,  will  be  the  highefl 
conceivable  difplay  of  the  exceeding  fmfalnefs  of 
fm.  This  view  of  the  nature  of  fin,  will  illuftrate 
the  excellence  of  holinefs,  and  the  lovelinefs  of  a 
holy  government,  thus  increafing  the  happinefs 
of  God's  holy  kingdom.  There  is  much  room 
to  fuppofe,  this  is  one  reafon  why  God  fuffers 
fome  to  be  loft. 

Sec.  21.  Page  267,  "  No  man  on  earth  can 
•'  ever  obtain  affurance  of  his  fafe  eftate,  or  any 
•'  good  hope  towards  God,  on  any  other  foun- 
*'  dation  than  the  real  and  univerfal  grace  of 
*'  God."     This  is  allowed  to  be  true  on  Dr.  H*s 

notion  of  the  chriflian   character. Aftrr   he 

had  removed  all  holinefs  from  the  hearts  of  good 
people,  he  might  well  fay  there  is  no  polfihle 
ground  for  affurance,  except  in  the  doctrine  of 
univerHil  falvation.  The  hope  of  affurance  in 
thofe  who  attain  it,  arifes  from  a  knowledge  of 
thofe  gracious  affe»i:tions  in  their  own  hearts,  to 
which  the  promife  of  God  is  made.  A  rational 
hope  is  in  exact  proportion  to  the  evidences  of 
pcrfonal  holinefs.  Neither  is  there  any  reafon 
mens  hope  of  heaven  fhould  be  greater,  than 
their  confcioufnefs  of  a  beginning  preparation  for 
it.  The  contrary  would  be  attended  with  the 
moft  mifchievous  effeds,  rendering  them  fecure 
in  evil.     Let  all  finncrs  have  Dr.  li's  affurance  of 


the  Infinite  Benevolence  of  Gob,  551 

falvation,  and  the  unbridled  exercife  of  their  lufts, 
would  foon  convince  mankind,  that  whether  this 
doftrine  be  true  or  falfe  for  another  world,  it  is 
very  unfafe  for  the  prefent  pcdce  of  fociety. 

Dr.  H.  apprehends  page  268,  his  fc heme  would 
foon  remove  from  the  world,    vifible  deifm  and 

oppofition  to  the  books  of  divine  revelation. 

I  am  of  the  fame  opinion.  But  how  would  op- 
pofition to  the  fcriptures  be  removed  ?  Not  by 
making  men  better.  It  would  be  removed  by 
lowering  down  the  requirements  offcriprure,  and 
denying  the  exiflence  of  that  holinefs,  which 
hath  been  fuppofed  neceflary  while  we  are  here, 
as  a  preparation  for  compleat  falvation  to  come. 
Let  men  be  brought  to  believe,  that  the  gofpel, 
promifes  eternal  felicity  to  all  however  vicious 
their  Hves  are — that  this  gofpel  is  only  news  of 
happinefs  and  hath  no  law  of  holinefs  in  it — that 
there  is  no  pofitive  goodnefs  or  holinefs  in  the 
bed,  and  all  the  difference  to  which  we  are  ex- 
horted in  fcripture  is  being  lefs  wicked  than  w^e 
have  been ;  and  they  will  readily  receive  the 
fcriptures,  and  even  confider  them  as  a  warrant 
for  the  fafe  practice  of  vice.  How  readily  would 
men  fly  from  natural  confcience  to  fuch  fcriptures 
as  thefe,  and  love  Christ  abundantly  becaufe  he 
had  made  it  abundantly  fafe  for  them  to  fm. 
Deifm,  is  an  oppofition  to  the  revealed  truth  of 
God,  and  is  natural  to  the  unholy  heart.  Many 
who  do  not  profcfs,  feel  and  live  under  its  influ- 
ence. Deifm  doth  not  arife  from  mens  different 
imderftanding  of  fcripture  ;  but  their  difl^erent 
underftanding  of  fcripture,  in  a  great  meafure 
arifes  from  a  natural  deifm  of  the  heart,  or  op- 
pofition to  the  holy  truths  of  divine  revelation. 
In  this  cafe.  Dr.  H.  hath  miftaken  the  effed  for 
the  caufe.  Wlien  men  find  the  fpirituality  of 
God's  word  difagreeablc,  they  endeavour  either 


352         Eternal  Mifery  reconcileahle  with 

to  put  fome  new  conftruclion  upon  it,  or  to  rejecc 
it,  and  while  their  hearts  are  agreed  in  a  diHike 
of  holinefs,  they  take  difi'erent  methods  of  avoid- 
in^^  it.  From  hence  arifes  a  diverfity  of  opinions 
iounded  in  the  natural  corruption,  felfifhiiefs,  and 
pride  of  the  human  heart. 

Dr.  H.  was  doubtlels  acquainted,  that  one  ar- 
gument which  has  been  urged  againft  his  fcheme, 
is  its  tendency  to  deftroy  the  ufe  of  all  means, 
and  make  men  negligent  in  the  performance  of 
prefentduty.  He  therefore  attempts  to  turn  this 
argument  in  his  own  favour,  page  27 1.  "  There 
"  is  no  other  doctrine  of  giace,  that  will  fo  en- 
"  courage  the  ufe  of  all  the  means  of  grace  and 
<'  falvation,  and  fo  enforce  upon  our  minds,  the 
"  fitnefs  and  propriety  of  all    the  inflitutions  of 

"  the  gofpel.'* Let  us  inquire  on  w^hich  fide 

of  the  queftion  this  argument  hath  weight,     He 
afligns  a  reafon   for  his   opinion  in  the  following 
words.     "  The  greater  our  hope   is  in  the  ufe  of 
"  means  to  obtain  any  important  end,  the  greater 
"  will  be    our   exertions    in  every  cafe,  without 
"  exception.     Full  allurance  of  fuccefs  will  ex- 
*'  cite  the  greateft  exertions  of  all,   provided   we 
**  know  that  fure  fuccefs  is  only.in  this  way." — 
Looking  over  this  argument,  the  error  appears  to 
be  in  the  following  claufe.     "  Piovided  we  know 
"  that  fure  fuccefs  is  only  in   this  way."     In  the 
prefent  cafe,  fuccefs  means   the  obtaining  of  final 
falvation ;  and    according  to  Dr.  H,  this  fuccefs 
doth  not  depend  on   the  Vi'it  of  any  mean^^  while 
we  live.     The  man  who  ufes  no  means,  and  lives 
the  mod  abandoned  and  impious  life,  he  fuppofes 
will   be   regenerated    and  have    repentance  and 
faith  piven  him  bv  death.     Every   creature  may 
fee  in  this  cafe,  that  fuccefs  doth  not  abfolutely 
depend  on  any  means  we  ufe  while  living.     Un- 
holy men  willVay,  thcfe  means  of  religion  are  dif- 


the  Infinite  Benevolence  ofGos.  353 

agreeable  to  me,  and  I  can  omit  them  if  I  choofe. 
Death  is  alfo  difagreeable,  but  that  I  cannot  cf- 
cape  ;  therefore  let  death  do  the  whole — let  it 
come  in  the  place  of  all  this  prayer — reading  of 
the  fcriptures — meditating  upon  a  God,  a  law, 
and  an  eternity  that  are  difagreeable  to  me.  This 
will  certainly  be  the  determination  of  all  thofe, 
who  do  not  delight  in  the  fervices  of  religion  for 
their  own  fake.  The  fallacy  of  Dr.  H's  reafon- 
ing  lies  in  the  claufe  I  mentioned  "  provided  we 
*'  know  that  fure  fuccefs  is  only  in  this  way"  for 
according  to  him.,  fure  fuccefs  may  not  only  be  in 
this  way,  but  alfo  by  the  way  of  death,  a  way 
from  which  no  man  can  efcape.  Let  the  unholy 
once  think,  that  falvation  is  as  fure  as  death,  and 
they  will  remain  very  quiet  in  vice. 

Dr.  H.  often  fpeaks  of  the  powerful  induce- 
ments to  religion,  afforded  by  his  univerfal  grace. 
But  what  are  they  ?  The  principal  one  which  he 
mentions,  is  this;  the  more  religious  mcnareinthis 
life,  the  greater  their  reward,  their  comparative 
dignity  and  glory  will  be  in  another  world.  This 
rs  wholly  a  felfifh  motive.  It  is  deftitute  of  holi- 
nefs,  and  amounts  to  nothing  more  than  this  j  I 
have  determined  to  compound  with  God,  and  re- 
ftrain  fomeof  my  mod  audacious  lufts.  He  hath 
promifed  that  in  the  fame  proportion,  as  I  live  re- 
ligioufly  in  this  world,  he  will  make  me  a  very 
great  and  glorious  creature  in  the  world  to  come. 
It  is  a  good  bargain,  I  will  therefore  make  it. 
Very  little  doth  the  Do61:or  tell  us,  of  a  delight  in 
God,  a  pleafure  in  his  glory,  or  happinefs  in  com- 
plying with  moral  obligation.  So  long  as  a  per- 
fon's  prevailing  motive  to  perform  religious  duty, 
and  to  abftain  from  vice,  is  his  own  perfonal  ex- 
altment  in  the  future  fociety  of  heaven,  it  proves 
that  he  hath  not  even  the  beginning  of  a  heavenly 
W  w 


■S   ■%  1^  M^H,I    l*l^t      ^TJ.tli,l  J      I 


V  L  t/>tfc'»l'b  i«l/i(.        i^iHJ 


teiitper.  The  faints,  in  that  world,  will  doubtlefs 
be  free  from  this  felf-exalting  difpofition.  To 
exalt  God  will  be  their  defire,  and  it  will  give 
them  as  much  pleafure  to  fee  him  exalted  by  the 
fervice  and  dignity  oi  others,  as  by  their  own.  A 
love  of  the  general  good  will  fill  their  hearts,  and 
if  they  fee  that  mofl:  promoted  by  their  taking  the 
lowcfi  place  in  heaven ;  then  the  lowefl  place 
will  be  their  choice.  If  a  higher  place  is  given  to 
them,  their  pleafure  in  it  will  not  be,  becaufe  it  is 
given  to  them,  but  becaufe  Gon  and  his  kingdom 
are  moit  benefited  thereby.  The  pleafure  ihey 
will  take  in  rifing  above  fome  and  falling  below 
others,  \A\\  be  the  fame  in  kind  and  degree,  and 
from  the  fame  motive,  and  without  any  thing,  in 
either  cafe,  that  isfelfifh. 

In  page  274,  is  the  following.  "  It  is  another 
"  token  of  true  gofpel  faith,  and  truly  evangelical 
"  principles;,  that,  in  the  cxercife  of  them  good 
"  people   find    themfelves    happy  in   their  own 

"  lot." Let  us  fir  It  determine  whom  Dr.  H. 

calls  good  people.  Doubtlefs  he  will  allow  that 
ree^enerated  ptople  are  good  people ;  and  who 
regtneiated  people  are  we  find  from  a  claufe  in 
the  next  page.  "  1  am  very  fenfible  that  no  man 
**  will,  or  ever  can  fully  and  cordially  believe  in 
*'  fuch  a  character  of  Gou,  and  fuch  a  falvation, 
*'  without  the  fpecial  energy  of  divine  power  and 
"  grace,  which  is  fitly  called  regeneration."  Re- 
-^encration  is  therefore  belie\ing  in  his  fcheme 
of  falvation,  that  is,  in  univerfal  falvation,  and 
thofe  who  thus  believe,  he  doubtlefs  did  allow  to 
be  good  ptrople.  And  wherein  conlifls  the  fingu- 
lar  virtue  of  a  man,  in  being  happy  and  contented 
wiih  his  own  h^t,  as  it  refpeds  another  world, 
when  he  fup})ofes  that  blifs  eternal  is  in  his  path, 
ana  there  is  no  pollibility  o^  miiling  it.  But  let 
us  trv  this  contented  univerfal  believer,  who  hath 


the  Infinite  Beyiemoleiice  of  God.  2)SS 

no  pofitive  holinefs  in  his  charader,  with  pain. 
Ignominy  and  fuch  extreme  diftrefl'es  as  men  of- 
ten meet — try  him  with  fuch  croffes  as  Christ 
tells  his  people  mufl  be  their  portion  in  this  lire  ; 
and  it  would  not  be  ftrange  to  fee  his  contentment 
vanifh.  To  make  a  holy  contentment,  it  is  be- 
lieved there  mufl  be  fonie  pofitive  good  in  the 
heart,  and  fome  love  of  God,  for  what  he  is  in 
himfelf;  and  that  it  cannot  be  produced  merely 
by  being  a  little  l-efs  wicked,  or  believing  in  an  af- 
ter lalvation. 

Interspersed  between pacre  277  and  282, Dr. 
H.  hath  many  obfervations  on  the  impoflihility  of 
mens  rejoicing  in  the  divine  fovereignty,  unlefs  on 
the  plan  of  univerfal  falvation. Ihe  argu- 
ment, if  there  be  any,  is  fo  dlffufely  exprelfed, 
that  it  is  difficult  to  be  coUeded  ;  but  by  the  cur- 
rent of  his  difcourfe,  I  fuppofe  it  to  be  as  follov/s. 
The  law  of  nature  is  as  much  the  law  of  Gop^  as  his 
word  is.  By  the  law  of  nature  all  men  defire  hap' 
pinefs^  a7id  God  will  ?2ot  in  his  government  do  any 
thing  to  counteraSl  or  crefs  his  own  law  in  us^  which 
is  a  defire  to  be  happy. If  this  be  not  the  argu- 
ment intended,  I  fee  none  ;  if  this  be  the  argu- 
ment, the  following  reply  is  fuppofed  to  be  fuffi- 
cient.  When  God  gave  the  law  of  nature  defir- 
ing  happinefs,  he  alfo  gave  a  moral  law  direding 
the. only  way  in  which  happinefs  can  be  obtained. 
Both  by  reafon  and  revelation  he  hath  enabled 
the  creature  to  underfland  this  moral  law.  He 
alfo  informed  the  creature,  that  a  departure  from 
the  moral  law,  would  difappoint  the  law  or  defire 
of  happinefs.  If  now  the  creature  as  a  free  agent, 
and  with  full  underffanding  on  the  fubje<51,  difap- 
j)oint8  the  law  or  defire  of  nature  for  happinefs, 
by  his  chofen  tranfgrefTion  ;  this  doth  not  imply 
any  oppofition  between  the  laws  of  God  ;  bur 
only  proves  that  the  creature  by  departing  from 


350         Lternal  Mtfery  reconctkablc  witb 

one  law  of  God,  hath  loft  the  benefit  of  another 
law  of  God.  Sin  will  never  make  a  creature 
happy,  and  when  he  linds  himfelf  unhappy  by 
tranfgrcflion  ;  inftead  of  thinking  the  laws  of 
God  in  nature  and  in  his  word  are  contradictory, 
he  ought  to  think  that  he  is  himfelf  counteracting 
both.  If  God  did  not  make  the  fmner  miferable 
by  puniihment,  the  natural  law  of  happincfs  and 
moral  law  of  duty,  would  indeed  be  contradicto- 
ry ;  but  now  they  are  harmonious.  So  that  the 
defire  of  happlnefs  in  all  creatures,  which  Dr.  H. 
calls  a  law  of  God,  proves  that  the  threatenings  of 
the  moral  law  will  be  carried  into  eternal  execu- 
tion on  the  impenitent. 

In  a  number  of  remarks  beginning  at  page  284, 
Dr.  H.  intimates  his  expe£tati©n,  that  all  the 
fallen  angels  will  alfo  come  to  aftateof  happinefs, 

though  he  knows  not  the  manner  how. It  is 

not  ftrange,  that  thofe  who  can  read  the  falvation 
of  all  men  in  the  word  of  God,  fhould  alfo  believe 
the  falvation  of  fallen  angels  ;  but  as  their  iateis 
■wholly  difconneded  with  the  fate  of  men,  and  as 
there  is  not  a  fingle  intimation,  in  the  word  of 
God,  that  any  of  them  will  ever  be  faved,  further 
obfervations  will  be  ufelefs. 

Still  more  to  conlirm  his  dodrine,  Ur.  H, 
hath  introduced  an  argument  in  page  292,  of  the 
following  import,  that  his  fchemc  "  exhibits  God 
**  to  our  view,  as  conducting  the  aftairs  of  our 
<'  falvation  analogous  to  all  his  other  condud." 
A  little  further  on,  fpeaking  of  the  temporal  en- 
joyments we  receive  from  God,  it  is  faid,  "•  Yet 
*'  he  gives  us  all  things,  in  a  way  fuitable  to  our 
*'  natures,  as  rational  creatures  and  tree  moral  a- 
*'  gents,  by  theexercife  of  our  minds  and  bodies, 
*'  that  we  may  have  at  all  times  proper  exercife  ; 

*'  for  this  is  wholly  necelfary  to  our  felicity."^ 

But  how  do  the  Doctor's  fentinients  correfpond 


we  injimte  nenevoience  oj  uob,  35^ 


with  each  other  ?  Firft,  that  there  is  an  analogy, 
in  God's  manner  of  beftowing,  temporal  bleHings 
and  eternal  bleifings.  Secondly,  that  all  tempo- 
ral bleflings  are  given  in  the  exercife  of  our  bodies 
and  minds.  But  thirdly,  that  eternal  and  the 
TJchefl:  of  all  bleflings,  will  be  given  by  death,  to 
thofe  who  never  through  their  whole  lives  have 
exercifed  a  fmgle  faculty,  either  of  body  or  mind, 
in  religion.  Such  he  fuppofes  to  be  as  certain  of 
heaven,  as  thofe  who  have  exercifed  all  their  fac- 
ulties in  religion,  through  their  whole  lives.  The 
Doclor's  argument  appears  to  confound  itfelf. 

Dr.  H.  feems  to  fuppofe  page  295,  that  his 
plan  helps  us  to  the  beft  folution  of  the  queilion, 
Vv'hich  fo  often  arifes  among  men  "  Why  did  God 
"  ever  bring  moral  evil  into  his  eternal  plan,  or 
"  fuffer  it  to  exiil  ?"  —It  doth  not  appear  that  he 
hath  cad  any  new  light  on  this  fubjed.  He  fup- 
pofes that  it  was  done,  to  increafe  happinefs  on 
the  whole  ;  and  we  who  oppofe  him  think  the 
fame.  We  alfo  fuppofe,  for  this  reaCon,  there 
will  be  the  fame  need  of  the  eternal  continuance 
of  natural  and  moral  evil  in  the  univerfe,  as  there 
v/as  for  their  firft  exiftence ;  and  we  have  confi- 
dence in  God's  eternal  wifdom  and  goodnefs, 
that  he  will  admit  no  more  of  either  than  are  ne^ 
ceflary  for  the  greatefl:  good.  And  even  Dr.  H. 
fays,  page  317,  that  if  this  be  the  cafe,  "we 
"  ought  to"  acquiefce  in  fuch  a  fearful  event, 
^.'  yea  even  to  wiih  for  it." 

Sec.  22.  From  page  296,  to  301,  Dr.  H.  at- 
tempts to  fliow,  that  univerfal  falvacion  '*  is  fup- 
"  ported,  by  the  doftrine  of  God's  unlimited 
*'  wifdom  and  power"  and  that  the  contrary  be- 
lief  is  fuch  a  limiting  of  the  divine  perfeclions,  as 
is  inconfiftent  with  the  nature  of  an  infinite  being. 

The  following  extracts,  I  think  will  place  his 
Sfrgument  in  a  point  of  view  more  forceable,  than 


C( 


<c 


355  hiernal  Mijery  reconcileable  with 

it  now  flands  with  his  interfperfion  of  words. 
All  uill  allow,  that  if  all  the  gond  ends  could 
have  been  anfwered  and  accompliflied,  without 
the  eternal  mifery  of  a  multitude  of  mankind, 
*^  that  then  it  had  been   better,  and  that  God 

*'  would  have  chofen  it.'* "  To  fuppufe  that 

*'  God  could  not  have  anfwered  all  thefe  glori- 
*'  ous  ends,  without  this  eternal  mifery  of  fo 
"  many  creatures,  is  to  fuppofe  that  he  was  lim- 

"  itcd  by  the  very  nature  of  things." "  But 

"  pray  what  is  the  nature  of  thinj^s  ?  And  whence 
*'  doth  the  nature  of  things  originate  ?  Certainly 
*'  from  God  and  his  attributes  only.  For  in  that 
*'  period  of  duration  when  there  was  nothing  ex- 
"  ilfent  btit  God,  where  was  the  nature  of  things, 
*'  or  the  nccellity  of  nature,  but  in  God  only." 

"  This  lays  a  limitation  on  the  mod  high, 

"  arifing  from  the  nature  of  his  attributes." 

The  Dr.  then  goes  on  to  fay  that  thofe  who  differ 
from  him  "  Suppofe  God  hath  formed  a  fyftem 
^''  as  full  of  happinefs  as  was  pofTible,  and  a  glo- 
"  rious  fyflem  on  the  whole.  That  he  would 
*'  have  kept  out  of  this  fylfem,  the  eternal  mifery 
'^  of  any  creature,  if  he  had  been  able,  but  was 
*'  not  able  through  the  necefTity  of  his  own  at- 
^'  tributes  fo  to  do,  therefore  formed  the  bell 
*'  fydem  he  could.*' 

Dr.  H.  was  fenfible  his  argument  as  much  dif- 
proves  the  exiftence  of  temporary  evil,  which  be- 
ing matter  of  fad  cannot  be  denied,  as  it  doth  the 
exiftence  of  eternal  evil,  and  therefore  he  adds, 
*'  It  is  in  vain  to  fay  here, that  thisarguaient  would 
*'  equally  exclude  out  of  the  fyftem,  all  the  moral 
*'  and  penal  evil,  that  ever  did  exift,  or  ever  will. 
*'  Becaufe,  on  the  gofpel  plan,  according  to  my 
"  fcnfc  of  it,  all  the  evil  of  every  kind  that  hath 
"  exided,  or  (liallcxift,  is  real  good  in  the  whole 
''  conne£lion ;  not  only  to  the  fyftem  in  general. 


we  injimte  nenevoience  oj  LrOB.  359 

"  but  to  every  iRdividual  in  it,  capable  of  happi- 
"  nefs." 

In  remarking  on  this  argument  I  will  endeavor 
Firft,  To  fhow,  that  this  argument,  as  the  Dr. 
forefaw  would  be  objeded  ;  does  exclude  out  of 
the  fyftem,  ail  the  moral  and  penal  evil,  that  ever 
did  or  will  exift  ;  as  much  as  it  doth  eternal  evil. 
We  know  evil  hath  exifted  and  therefore  the  ar- 
gument is  a  falfe  one.  And  the  Dr.  hath  afligned 
no  fufficient  reafon  why  it  is  vain  to  object  this 
againfl  his  argument.  Secondly,  I  will  make 
fome  remarks  upon  "  the  limitation  of  the  molt 
"  high  arifnig  from  his  own  attributes." 

Firft.  We  may  by  the  fame  argument  prove, 
that  moral  and  penal  evil  have  never  been  i'ccn 
and  fejt  by  mankind,  and  we  will  take  the  fame 
argu  ment.  j^II  will  allow  ^  that  if  the  fame  good  both 
to  the  ivhole  and  to  individuals^  could  have  been  ef- 
fected^ "ijoithout  the  pafl  fi:<  thoufand  years  of  pain 
and  fin  ^  it  would  have  been  better^  and  God  would 
have  chofe  it.  To  fuppofe^  that  this  could  not  have 
been  the  cafe^  is  to  fuppofe  that  God  is  limited  by  the 
nature  of  things.  But  this  nature  of  things  origna- 
ted  from  God  and  his  attributes.  This  lays  a  lim- 
itation on  God  from  the  nature  of  his  attributes  ; 
fo  that  he  could  not  make  the  whole,  and  every 
individual  in  the  whole  the  moft  happy,  without 
the  pad  fix  thoufand  years  of  pain  and  fm.  But 
fuch  a  limitation  cannot  be  on  God  from  the  na- 
ture of  his  attributes  ;  therefore  there  hath  not 
been  any  pain  or  fm.  We  fee  that  Dr.  H's  reafon 
againft  turning  the  argument  in  this  manner  is  no 
reafon  at  all.  And  the  argument  will  as  readily 
prove,  there  hath  been  no  fm  and  mifery,  as  that 
there  will  not  be  both  eternally. 

I  SHOULD  not  have  paid  fo  much  attention  to 
this  argument,  if  I  had  not  often  heard  it  urged, 
with  much  more  logical  precifion  and  force  than 


300  iLternai  Mtjery  reconctieaoie  "iVtw 

!t  is  ftated  by  Dr.  H.  and  with  lavifh  praife  as 
though  it  were  invincible. 

2dly.  I  WILL  make  fome  remarks,  upon  the 
limitation  of  the  moft  high,  arifing  from  his  own 
attributes ;  which  1  hope  will  lay  this  cloud  of 
dull.  The  fallacy  of  Dr.  H's  argument  lies  in 
fuppofmg  that  it  implies  imperfedlion  in  God,  to 
fay,  that  he  is  limited  in  the  exercife  of  his  gov- 
ernment, by  the  attributes  of  his  nature.  A  lim- 
itation on  God  by  the  attributes  of  his  own  na- 
ture, is  fo  far  from  implying  imperfedion  ;  that 
it  is  abfolutely  neceffary  for  infinite  perfedion. 
Unchangeablenefs,  is  reckoned  among  God's  at- 
tributes ;  and  what  is  this  but  a  limitation  againfl 
change,  arifmg  from  the  very  nature  of  his  infi- 
nite and  holy  exifi:ence  ? — By  the  plenitude  of 
his  holinefs,  God  is  limited  againO:  fin. — By  his 
truth,  he  is  limited  againll  breaking  his  promife. — 
By  his  benevolence,  he  is  limited  againfl  making  a 
univerfe  lefs  happy,  than  the  greatefl:  pollible 
quantity  of  happinefs.  If  there  was  not  from  the 
very  nature  of  his  attributes,  a  limitation  on  his 
agency,  in  the  exercife  of  government,  we  could 
have  no  firm  expedation  of  the  eternal  happinels, 
cither  of  all  or  a  part  of  mankind. 

It  is  therefore  evident,  that  a  freedom  from  all 
limitation  implies  imperfedion.  This  may  he 
illuflrated  in  natural  as  well  as  in  moral  fubjeds. 
As  an  infiance  ;  God  is  limited  and  cannot  make 
a  thing  to  be,  and  not  to  be,  at  the  fame  time. 
If  this  were  poflible,  it  would  be  no  perfedion  in 
him,  and  would  only  imply  a  power  of  making  ex- 
iflence  and  happinefs,  and  defiroying  them  by 
the  fame  volition.  Limitation,  in  creatures  fome- 
times  implies  imperfedion  ;  but  in  God  as  it 
arifes  from  the  attributes  of  his  own  nature,  it 
implies  the  infinite  and  eternal  plenitude  of  his 
perfedion.     A  good  man  is  by   his  truth  limited 


the  Infinite  Benevolence  ofQos,  361 

againft  fpeaking  falfe,  and  while  he  remains  true, 
he  cannot  be  falfe.  A  benevolent  man,  by  his 
love,  is  h'mited  againft  doin^  lefs  good  than  it  is 
in  his  power  to  do ;  and  this  limitation,  is  the 
excellence  of  his  charader.  In  the  fame  man- 
ner, God  by  his  infinite  benevolence,  is  limited 
againft  making  every  individual  happy ;  for  it 
would,  on  the  whole,  be  doing  lefs  good  than  he 
can  do  in  another  way. 

After  all,  I  am  fenfible  that  what  I  have  faid 
will  not  fatisfy  the  unholy  and  repining  heart. 
Such  a  heart  will  fay,  I  wifh  a  God  who  would 
make  all  individuals  happy. — Such  a  God  would 
appear  to  me  much  moie  excellent  and  perfect. 
This  is  not  doubted.  While  fin  appears  excel- 
lent to  any  mind,  neither  the  Goo  who  exifts,  nor 
his  government  will  appear  excellent.  The  rifing 
of  mens  hearts  againft  the  dodrines  of  revelation 
is  no  evidence  they  are  not  true,  or  that  God 
will  not  govern  according  to  what  is  written. 

Sec.  23.  In  page  301  Dr.  H.  endeavours  to 
fliow,  that  he  alone  is  on  that  fcheme  of  free 
grace,  which  Paul  preached,  and  that  on  the  opin- 
ion fupported  by  others,  ''  Men  are  faved  by  their 
*^  own  merit,  fo  far  as  we  can  have  any  notion 
"  of  merit  in  a  creature."  Further  on  he  fays  ; 
*•  All  the  idea  we  can  pofiibly  have  of  merit  in 
*'  creatures,  is  the  following :  that  there  is  fome- 
*'  thing  good  in  the  creature,  which  God  con- 
*'  fiders  as  a  condition  of  his  falvation  ;  and 
*'  which  in  the  order  of  nature,  precedes  his  fe- 

"  curity  of  eternal  life.*' In  reply  to  this,  it  is 

only  necelfary  to  defcribe  what  Paul  meant  by 
grace  or  free  grace,  and  I  conceive  it  to  be  this. 
That  the  finner  is  wholly  undeferving  of  every 
favor,  and  the  fovereign,  felf-moved  mercy  of 
Cod  is  the  fource  of  all  his  bleflings.  In  felf* 
X  X 


302  tiernal  Mijery  reconcile  able  with 

moved  grace  God  chofe  his  people  to  eternal 
life — In  the  fame  grace  he  efTedlually  calls  or  re- 
news them — In  the  fame  grace  he  jufUfics,  com- 
pleats  their  fanctification  and  glorifies  them.  The 
gifc  and  aclual  pofTeilion  of  effectual  renovation, 
ivhich  is  the  firlt  blelling  received  in  the  heart, 
gives  them  no  right  ofworthinefs  to  cUim  the  fecond; 
or  the  fecond  to  claim  the  third.  The  continuation 
of  bleflings  flows  as  much  from  God's  felf- moved 
grace,  as  the  firfl  blefling  did.  After  the  firft 
bleffing  is  graiired,  a£ling  on  the  principles  o^juf- 
tice  to  the  fmner,  God  hath  the  fame  right  to 
deny  a  fecond,  as  he  had  to  omit  granting  the  firft. 

When  the  unfandified  finner  becomes  a  chrif- 
tian  by  the  renewing  of  his  heart ;  he  hath  no 
right  to  fay,  my  character  is  now  become  fuch, 
that  I  have  right  to  expect  further  bleflings  on 
the  ground  of  my  own  worthinefs  ;  for  on  this 
ground,  he  hath  no  more  right  to  exped  a  con- 
tinuation of  God's  blefTmgs,  than  he  had  to  claim 
a  renovation  by  the  holy  fpirit,  when  he  was  in  a 
flate  of  total  fm»  Self- moved  grace  in  God,  ex- 
ercifed  through  the  merits  of  Christ  is  the  fource 
and  caufe  of  all  the  bleflmgvS,  that  wiP  be  granted 
to  thefaved  through  eternity.  The  chriftian's ex- 
pectation of  falvation,  is  not  from  any  worthinefs 
which  his  graces  gave  him  to  claim  a  reward  ; 
but  from  the  fovereign  promife  of  God.  Goi> 
hath  been  pleafed  to  exprefs  his  own  purpofes  in 
the  form  of  a  promife.  The  promife  is  made  ta 
faith  and  repentance,  not  becaufe  thofe  graces 
give  a  right  of  worthinefs  to  the  perfon  poflcfling 
them,  but  for  other  wife  reafons. 

TfHs  I  conceive  to  be  Paul's  apprehenfion  of 
free  grace  in  eledion,  efle6lual  calling  or  fandifi- 
caticm,  and  in  the  final  glorification  of  the  faints. 
Still  the  confequence  doth  not  follow,  according 
to  Dr.  H's  idea,  that  thefe  graces  are  not  necef- 


the  Infinite  Benevolence  of  God.  363 


fary  m  the  order  of  nature  to  give  the  chriftian 
iecurity  of  eternal  life.  Thefe  are  necefTary,  both 
in  the  order  of  a  divine  appointment,  and  in  the 
order  of  nature,  as  the  whole  BiSle  declares.  In 
the  order  of  a  divine  appointment,  as  the  prom- 
ifes  {how  ;  becaufe  God  who  grants  in  fovereign 
and  free  grace  had  a  right  to  prefcribe  his  own 
manner  of  granting.  In  the  order  of  natuic  alfo, 
becaufe  a  holy  Heaven  cannot  be  enjoyed  by  an 
unholy  foul,  as  all  fouls  are  without  the  renewing 
of  the  fpirit  of  God  ;  fo  that  without  perfonal 
fanctifica'tion  free  grace  cannot  fave  a  fingle  lin- 
ner. 

By  the  law  of  Mofes  there  were  a  number  of 
ritual  uncleannefl[es,for  vvhirh  the  purificadonwas 
wafhing  and  remaining  unclean  until  even.  Dr. 
H.  page  205  tells  us  evening  time  means  death, 
and  that  becoming  clean  at  that  time,  teaches  us 
all  men  will  be  cleanfed  and  made  fit  for  heaven 
by  death.  I  will  endeavor  to  explain  this  matter. 
Thofe  ritual  uncleannefFes,  were  dpubtlefs  typical 
of  mens  moral  uncleannefs  by  fin.  The  purga- 
tion of  wafliing  was  typical  of  fandlification 
by  the  fpirit  of  God  ;  and  being  unclean 
until  even,  or  the  time  of  the  offering  of  the 
daily  evening  facrifice,  reprefented  clcanfmg 
by  the  blood  of  Christ.  The  daily  evening 
facrifice  was  typical  of  Christ's  facriftce  ; 
fo  that  the  whole  meaning  of  the  tranfaftion  was 
this  ;  that  the  moral  pollution  of  man  is  removed 
by  fandification  and  believing  in  Jesus  Christ; 
and  it  had  no  more  relation  to  the  day  of  death, 
than  it  had  to  the  day  of  mens  birth. 

He  alfo  infers  the  fandifying  power  of  death 
and  corruption,  from  /owing  feeds ^  mentioned  in 
the  law  of  Mofes,  being  clean  in  certain  cafes, 
v/hich  if  dcflined  to  another  ufc  would  have  been 
unclean.  His  reafon  for  this  is,  that  Paul,  fpeaks 
<jf  the  bodie?  of  faints  as   fown  in  corruption  and 


364  Eternal  Mi/try  reconcile  able  with 

raifed  in  incorruptlon.  But  here  the  type  ac- 
cording to  his  own  application  is  diredly  againfl 
him.  For  he  tells  us  that  the  "  Body  goes  into 
•'  the  grave  an  awfully  polluted  thing  :  bur  does 
•*  not  arife  fo.**  In  the  cafe  of  thefe  fowing 
feeds  they  are  clean  fown,  and  if  there  be  any  ar^ 
gument,  it  is  that  there  mud  be  a  cleannefs  by 
fan£Ufication  before  the  day  of  death,  in  order  to 
be  raifed  in  incorruption. 

Dr.  H.  mentions,  page  32^,  the  following  paf- 
fage  in  Rev.  v.  as  another   reafon   of  his  belief. 
And  I  beheld^  and  heard   the  vciee  cf  many  angels 
round  about  the  throne,  ^sfc^ — And  every  creature 
which  is  in  heaven,  and  on  the  earth,  and  under  the 
earth,  and  fuch  as  are  in  thefea,  and  all  that  are  in 
ihem  heard  I,  faying,  blejftng  and  honour  andghry 
and  poivcr ,  be  unto  him  that  fit  teth  upon  the  throne^ 
and  unto  the  Lamb,  forever  and  ever,     I  fuppofe, 
the  argument,  from  thefe  words,  is,  that  all  crea- 
tures are  reprefented  blefllng  God,  and  therefore 
are  in  a  happy  ft  ate.     But  we  muft  obferve,  that 
this  vifion  of  St.  John,  defcribes    the  very  begin- 
ning, and  not  the  conclufion  of  the  great  fcheme 
that  was  reprefented  to  him,   in   a    fuccelTion  of 
vifions.     The  caufe    of  their  joy   wai  that  the 
Lamb,  had  prevailed  to  open  the  feals.     And  as 
the  feals  were  opened,  the  mofl  awful  fin  and  re- 
bellion againft  God  were  difclofed  ;  and  the  dil- 
clofure  ends,  with  an  account  of  the  final  judg- 
ment, by  which  many  were  fentenced    to  eternal 
death.     So  that    by   every  creature  in    heaven, 
earth  and  fea,  in  this  pafliige,  cannot  be  meant  all 
creatures  who  ejyft ,  and  the  generahty  of  the  ex- 
preflion,  every  creature,  only   intends    the  great 
number  of  holy  beings   who   rejoiced,  and    the 
harmony  of  their  feelings  in  the  caufe  of  Godu 

Dr.  H.  in  many  places,  brings  the  charge  of 
prejudice  againil  thofe  who  differ  from  him.  As 
in  the  following,  page  a6i.     "  If  it  were  pofTible 


the  Infinite  Benevolence  of  God.  365 

"  for  people  to  divert:  themfelves  of  the  long, 
**  deep,  and   rooted    prejudices  arifing  from  the 

*'  liniitarion  fcheme.*' He  hath  many  fimilar 

cbfervations.  I  do  not  mention  this  to  retort  the 
charge.  To  cry  out  prejudice,  in  thofe  who 
think  different  from  us,  hath  no  good  tendency, 
and  can  neither  enlighten  the  underflanding,  nor 
fweetcn  the  heart.  All  men,  of  ail  parties,  are 
liable  to  prejudice  ;  and  thofe  who  think  them- 
felves exempted  are  very  felf-ignorant.  In  the 
cafe  of  differing  opinions,  on  any  queflion,  we 
ought  not  to  fay,  you  are  prejudiced^  becaufe  you 
think  different  from  me ;  but  candidly  tO' examine, 
on  which  fide  of  the  queftion,  the  danger  of  prej- 
udice lies. 

There  are  two  fenfes,  in  which  the  word  prej- 
udice is  modern'y  ufed.  The  firft,  which  is  the 
moil  natural  and  original  meaning  of  the  word,  is 
judging  v/ithout  an  examination  into  the  evi- 
dence. The  fecond,  is  judging  contrary  to  evi- 
dence, through  fome  felfifh  inducement. 

Is  there  reafon  to  think  thofe  who  believe  end- 
lefs  mifery,  are  peculiarly  expofed  to  prejudice,  in 
either  ot  thefe  fenfes  ?  Who  can  fay  they  do  not 
examine  ?  Is  not  the  evidence  before  them  ?  Have 
they  not  the  fame  inducements  to  examine  ?  And 
in  maintaining  their  opinion,  do  they  not  appeal 
to  evidence  for  its  fupport ;  frankly  owning,  that 
their  own  bold  affertions  are  of  no  weight  in  the 
point,  unlefs  fupported  by  the  word  of  God. 

Or  if  we  take  the  word  prejudice,  in  the  fec- 
ond fenfe  mentioned,  yw<yg-/«^  contrary  to  evidence^ 
through  fomc  felffh  inducetnent^  on  which  fjde  of 
the  queflion  doth  the  danger  of  prejudice  lie  ? 
Men  of  both  oj'inions  are  creatures  liable  to  prej- 
udice, and  Vvhcre  is  the  flrongell  temptation  r 
Where  the  greatefl:  temptation  is ;  there  is  the 
probability  of  finding  the  mod  prejudiced  men. 


366  Eternal  Mifery  reconcile  able  with 

I  will  ftate  the  point,  and  leave  every  reader  to 
judge  for  himfelf,  on  which  fide  of  the  qucHion, 
the  danger  of  prejudice  through  a  felfifh  induce- 
nitnt  arifes.  The  point  is  this  ;  if  all  men  are 
faved  I  am  certainly  fafe  ;  but  if  part  of  men  are 
forever  miferable,  I  may  be  one  of  the  number. 
Which  opinion  will  felfifhnefs  incline  a  man  to 
take  ? 

But  it  may  be  faid,  have  not  men  a  pronenefs 
to  continue  in  the  cuftoms,  pradices  and  opinions 
of  their  fathers ;  and  is  not  this  a  prejudice,  in 
the  prcfent  inflance,  againfl  the  dodrine  of  uni- 
verfal  falvation  ? 

I  ANSWER,  men  through  a  refpedfor  the  opin- 
ions of  their  fathers,  may  be  prevented  from  ex- 
amining ;  but  it  is  conceived  there  is  no  fuch  rc- 
fped  for  their  fathers,  as  will  make  them  believe 
both  againfl  their  intereft  and  againfl  evidence, 
when  it  is  fet  before  them.  In  the  prefent  point, 
we  do  not  retreat  from  examination — we  feek  ev- 
idence— we  call  for  it — fhow  that  the  word  of 
God  intends  this,  and  we  will  believe  it.  I  do 
not  know  a  fmgle  univerfalifl:,  whom  I  do  not 
think  candid  enough  to  own  the  following.  That 
by  far  the  greateft  part  of  mankind,  in  the  pref- 
ent day,  would  widi  to  believe  univerfal  falvation, 
if  they  could  find  evidence  for  it  in  the  holy  fcrip- 
tures.  What  then  doth  it  fignify,  to  tell  of  big- 
otry, prejudice  and  fuperflition.  Let  all  parties 
remember,  that  all  men  are  liable  to  prejudice, 
and  inflead  of  fixing  the  charge  on  thofe  who 
difler,  examine  whether  they  are  not  themfclves 
the  prejudiced  perfons ;  and  fcrioufly  attend  to 
the  fubjedjthat  they  may  find  on  which  i^deof  the 
quefHon,  the  danger  of  prejudice  lies. 

Sec.  24.  I  HAVE  now  taken  notice  of  the  prin- 
cipal things  mentioned  by  Dr.  H.  as  arguments 
for  univcrJal  falvation.     The  attentive  reader  wiU 


1 


ibe  Infinite  Benevolence  of  God,  3G7 

cbferve,  that  his  arguments  are  few  in  number, 
but  very  frequently  repeated  and  placed  in  many 
points  of  view  ;  which  may  to  fome  give  them 
the  appearance  of  a  multitude  of  arguments. — 
This  hath  made  it  neceflary  for  me,  in  a  number 
of  places,  alfo  to  fall  into  repetition.  Much  of 
his  book  is  an  addrels  to  the  paflionSjinterfperied 
with  certain  paflages  of  holy  writ,  which  appear 
to  be  his  favorite  proofs.  The  following  I  con- 
ceive to  be  a  fummary  of  his  fcheme.  That  the 
gofpel  is  news,  mere  news,  all  news,  and  hath  no 
law  in  it. — That  law  and  gofpel  are  diamet- 
rically oppofite. — That  thefe  two  difpenfations  of 
God,  oppofe  each  other  from  beginning  to  end. — 
That  a  God  all  vengeance  and  delighting  in  tor- 
ment, would  have  as  jull  a  claim  to  our  obedience, 
founded  on  the  right  of  property,  as  a  God  of 
rational  benevolence.  That  property  according 
to  men's  ideas  of  it  in  the  things  of  this  world,  is 
the  ground  cf  moral  obligation.  That  righteouf- 
nefs,  fin  and  guilt,  may  by  the  will  of  God  be 
negotiated,  and  transfered  from  one  being  to  a- 
nother,  in  the  fame  manner,  that  the  alienable 
and  material  properties  of  this  world  are  between 
man  and  man. — That  Christ  became  a  finful 
and  guilty  being. — That  the  righteoufnefs  of 
Christ  actually  becomes  the  righteoufnefs  of 
men. — That  Christ  adlually  aflumed  not  only 
human  nature,  but  alio  the  fin  and  abominable 
wickednefs  of  human  nature. — That  Christ  was 
eternally  punilhed. — That  as  all  fell  in  Adam,  fo 
in  Christ,  long  before  they  had  an  exiftence,  a 
work  of  fandification  hath  been  adually  going  on, 
in  fome  kind  of  myfterious,  feminai  fenfe,  in  ev- 
ery individual  From  the  time  of  the  firll  promife. 
That  regeneration,  faith,  love  and  repentance  do 
not  imply  pofitive  goodnefs  ;  but  only  a  lefs  de- 
gree of  wickcdneiis, — That  the  fpecific  difference 


368         Eternal  Mifery  reconcilcahk  with 


between  fin  and  hoUnefs,  in  the  regenerate  and 
unregenerate,  is  only  fuch  a  kind  of  difference ; 
as  there  is  between,  holinels,  wealth  and  the  five 
ftiifes  ;  that  is,  not  the  lame  thing.-— That  faith 
is  not  neceffary  to  give  a  title  to  falvation  ;  but 
only  to  make  men  know  they  fhall  be  faved. — 
Hence  it  follows,  that  a  faving  faith  confifts  in 
believing  all  men  fhall  be  faved  ;  and  that  the 
only  office  of  what  have  been  called  the  chridian 
graces,  is  to  give  men  peace  of  mind  under  the 
threatningsof  thelaw. — That  there  is  no  fuch  thing 
as  fitnefs  for  death  by  a  fanclificationof  the  fpirit, 
and  that  thofe  peculiar  diftinclions  which  have 
been  called  perfonal  holinefs  in  men,  naturally 
tend  to  produce  pride. — Together  with  many 
other  fentiments  and  maxims,  which  it  is  con- 
ceived fubvert  holinefs,  and  reduce  it  to  a  com- 
mon moral  nature  with  the  corruption  of  the  hu- 
man heart. 

These  appear  to  be  leading  fentiments  in  Dr. 
H's  fchenie,  and  from  many  paflages  both  in  his 
introduction,  and  in  the  body  of  his  work,  he 
feems  to  fuppofe  that  a  period  of  new  light  is 
breaking  on  the  world,  and  that  all  men  will  foon 
become  of  his  opinion.  The  following  pailages 
(how  that  he  wrote  with  fuch  an  apprehenfion. 
Page  16.  "I  am  well  aware,  that  fuch  an  open 
"  advancing  ftep,  to  pour  light  into  the  minds  of 
*'  men  ;  though  it  is  no  other,  in  the  nature  of 
*'  it,  than  what  has  been  many  times  done,  may 
*'  as  in  fonncr  times,  in  all  probability,  be  an  oc- 
"  cafion  cf  great  alarm,  in  the  minds  of  many 
"  pious,  good  people." — '^  When  he  who  ruleth 
*'  the  fpirits  of  all  men,  is  determined  to  rr.  ike  it 
"  appear  to  the  world,  he  always  makes  the  truth 
"  prefs  fo  hard  on  the  human  mind  as  to  find 
*'  vent,  Witnefs  the  cafe  of  Elihu,  Jeremiah, 
*•  Paul  and  many   otherii.      The  mod  of  thofe, 


tbe  inpmte  mnemienee  oj  uod.  ^tg 

*«  whom  God  has  made  inflruments,  to  give  ad- 
*^  ditional  light   and  guidance  to  his  church  and 
*'  to  the  world,  have  felt  much  reluctance  on  the 
*^  part  of  human  nature,  and  worldly  confidera- 
**  tions,  from  Mofes  to  the  prefent  day.     But  al- 
"  mighty  God  always  finds  an  eitedual  way  to 
"  draw  out  of  their  fouls,  whatever  he  is  pleafed 
"  to  pour  in  with  fpecial  defign  for  the  benefit  of 
"  mankind.''     Page  40.  "  I'here  have  been  re- 
•'  markable  aeras,  in  which  fomething  like  a  flood 
*'  of  light  has  poured  into  the  world."     Sundry 
other  palTages  fimilar  to  the  above  may  be  found  ; 
and  I  make  no  doubt  but^  the  Dodor  fuppofcd 
himfelfthe  dcfigned  inilrument  of  great  enlight- 
ening to  the  church  on  this  fuhjecl.     Imaginations 
of  this  kind  are  not  uncommon.     Every  age  hath 
produced  inflances  of  thofe,  who  fuppofed  that  un- 
common light  was  poured  into  their  minds,  with 
a  fpecial  defign  for  the  benefit  of  mankind.  While 
we  pafs  their  zeal  without  crimination  ;  we  (till 
fuppofe  their  fentiments,  mud  be  judged  like  the 
fentiments  of  other  men,  by  fuch  rules  as  are  fur- 
niflied  in  nature   and  revelation.     When  thofe 
preffures  of  mind  to   enlighten  mankind,  which 
Dr.  H.  mentions,  as  in  the  cafe  of  Paul  and  oth- 
ers, have  come   from    God  ;    he  hath  generally 
enabled  them  to  work  miracles,  or  given  fome  ex- 
traordinary fign  in  providence,  as  a  witnefs  that 
the  preflure  was  from  the  fpirit  of  truth  and  holi- 
nefs. 

Sec.  25.  It  appears  to  me,  by  carefully  attend- 
ing to  Dr.  H's  book,  that  his  notion  of  the  atone- 
ment, and  a  deficient  idea  of  the  nature  of  holi- 
nefs,  were  the  two  principal  things  which  led  him> 
into  his  fcheme.  His  lateft  idea  of  the  atonement, 
implying  an  adual  transfer  of  all  the  fin  and  guilt 
of  men  to  Christ  y  fo  as  to  make  them  his  own, 
Yy 


57 o  £sjcr7iai  ivitjery  reconateaoie  uiw 

as  n-.uch  as  though  he  had  committed  the  fin  per- 
fonally,  1  have  endeavored  to  difprove.  But  it 
appears  from  what  he  fays,  that  previous  to  this 
he  had  an  apprehefion,  which  is  believed  to  he 
crro!ieous  ;  ai.d  feeing  the  dcfcft  of  that  led  \  im 
into  his  lalt  opinion.  His  ini)  idea  of  the  atone- 
ment, we  learn  from  feveral  places,  but  particu- 
larly from  the  introduclicm,  where  he  ftates  the 
difHcuhies  in  his  own  mind,  which  finally  led  him 
to  embrace  the  fentiment  of  univerfal  ialvation, 
page  1 1,  fpeakij  g  of  his  own  preaching,  and  the 
number  of  tht.  faved.  "  1  can  very  wiUinojy  let 
**  aione  the  number  and  the  names  ;  that  fits 
"  cafy  on  my  mind.  But  what  fhall  1  do  with 
*'  the  principles  I  have  advanced,  as  things  re- 
*'  vealed  and  belonging  to  eveiy  fnmer  in  the 
*'  world  ?  How  can  1  on  thefe  principles,  thtfe 
"^  revealed  dodrines,  invite  and  command  every 
*'  firmer  to  believe  to  falvation,  and  in  the  name 
*'  of  Chrit  too,  tell  every  one,  without  excep- 
*'  tion,  that  Christ  has  laid  a  foundation  for 
*'  this  univerfal  faith  and  falvation  ;  when  I  be- 
**  lieve  he  did,  in  his  death,  lay  a  foundation  only 
"  for  a  part  ;  that  only  a  part  are  given  to  him, 
"  and  that  other  foundation  can  no  man  lay  than 
"  that  which  is  liid,  which  is  Jtsus  Christ." 
It  appears,  the  Dodor's  previous  conception  was 
this.  That  a  part  of  men  were  given  to  Christ. 
That  he  came  and  made  an  atonement  for  thefe 
only.  How  then  i$  it  fmccre  to  invite  ihofc  tor 
whom  he  never  made  an  atonement  ?  Whereas, 
his  conception  ought  to  have  been  this.  A  part 
of  n^en  were  given  to  Christ. — The  atontment 
he  made  was  as  fufficient  in  its  nature  for  all  men, 
as  for  thefe. — It  opened  fuch  a  door  for  the  re- 
turn of  all  men,  that  nothing  but  their  own  un- 
holinefs  can  prevent  them  entering. — The  atone- 
ment did  not  remove  unholinefs  either  from  the 


the  hifijiUe  Benevolence  of  Gqb.  371 

faved  or  the  lofl:.  The  obligation  to  return  by  re- 
pentance doth  not  arife  from  the  atonement ;  but 
from  God's  nature,  the  nature  of  fm,  of  men,  and 
their  relation  to  Ood  ;  fo  that  it  is  as  much  a 
duty  of  the  finally  impenitent  to  turn  to  God,  as 
it  is  of  thofe  who  do  really  return.  There  is  as 
much  propriety  in  telling  the  difobedient,  as  there 
is  in  telling  the  obedient  to  do  their  duty. — I'he 
atonement,  at  this  moment,  bears  the  fame  rela- 
tion to  the  man  who  will  repent  and  believe  a 
year  hence,  as  it  doth  to  the  man  who  will  never 
believe  and  repent.— It  hath  done  as  much  for 
one  as  foi  the  other  ;  and  in  fight  of  this  atone- 
ment, there  is  the  fame  duty  incumbent  on  both, 
the  immediate  duty  of  repenting  and  believing > 
and  of  courfe  they  are  both  to  be  invited  and  en- 
treated in  the  fame  manner.  To  what  then  re- 
lates the  truth,  that  a  particular  number  are  given 
by  the  Father  to  Christ,  or  is  it  not  a  truth? 
It  is  a  truth,  but  hath  no  particular  connexion 
with  the  dodrine  of  atonement,  in  the  confider- 
ation  of  this  fubjedl.  All  whom  the  Father  hath 
given  to  Christ  he  will  efFeftually  fandify  ;  and 
the  reafon  he  doth  not  etfedually  fanclify  the  re- 
mainder of  finners,  is  not  becaufe  there  is  a  defi- 
ciency in  the  atonement ;  but  becaufe  the  gene- 
ral good  requires  them  to  be  left,  and  it  is  alfo 
judice  to  them  to  be  thus  palfed  by. 

If  the  Dr.  had  entertained  thefe  ideas  of  the 
atonement,  he  would  not  have  met  that  difficulty, 
which  he  mentions,  as  a  principal  caufe  of  turn- 
inor  from  his  ancient  fentiments  ;  but  would  have 
found  himfelf  at  liberty  without  any  deceit,  and 
even  in  contemplation  that  fome  of  them  would 
be  loft,  ftill  to  tf  11  them.  Here  is  a  door  open  for 
falvation^  f  the  Jlate  of  your  hearts  rjoill  permit  you 
to  enter.  The  atoneimnt  of  Christ  is  as  fiifficicnt 
for  a^l  mcn^  as  it  is  for  a  part*     God  is  ufing  mca;u^ 


37-2         tternal  Mijcry  rcccnciUavle  zvith 

'which  ha'ue  a  rational  tendency  Po  reconciliaticn.  No 
objenion  now  remains  hut  thai  %i)hich  you  find  in 
your  ozun  temper.  It  is  rcafonable  yju  jhould  lo'vc 
this  Cod,  Saviour^  law  and gofpeL  Their  excellent 
character  and  nature,  and  the  relation  you  bear  to 
ihem,  are  the  origin  of  this  reafonailcnefs.  As  1 
ought  to  exhort  you  to  all  reafonable  duties,  I  may 
exhort  you  to  receive  God,  Chjrist  and  his  gofptl 
zvith  love  ;  and  receiving  them  in  this  manner  is  that 
faith,  ivhich  will  entitle  you  to  falvation.  But  if 
you  do  not  receive,  you  muji  he  lojl  through  the  un- 
holinefs  and  unbelief  of  your  own  hearts.  This  is 
all  that  a  gofpel  minifler  haih  a  right  to  preach, 
and  this  may  be  faid,  without  that  difficulty,  which 
the  Dr.  reprefents  in  his  own  way. 

If  any  iuppofe  that  Christ  made  an  atone- 
ment fufficient  only  for  a  part  oi  men  ;  I  do  not 
fee  the  propriety,  of  their  exhorting  all  men  to  re- 
pent through  him ;  and  Dr.  H.  was  right  in  feel- 
ing the  difficulty,  that  arofe  from  his  firft  appre- 
henfion  of  this  fubjecl.  But  there  was  no  need 
of  his  going  from  this,  to  another  extreme  ;  an  ac- 
tual and  applicatory  atonement  to  all  men,  by 
means  of  a  transfer  of  his  righteoufncfs  to  human 
nature  generally.  This  idea  of  a  transfer,  is  fo 
contrary  to  nature,  right,  and  reafon,  that  if  it 
were  admitted,  it  would  make  more  inlidels  than 
imiverfalifls.  A  few  perfons  would  become  uni- 
verfalifls ;  but  is  probable  that  a  greater  number 
would  be  ready  to  fay,  this  transfering  of  merit, 
demerit,, righteoufncfs,  fin  and  guilt,  is  fo  unnat- 
ural  and  impoflible  in  the  prefent  fyllem  o'  be- 
ing, that  on  this  account,  1  mult  reject  the  whole 
revelation  in  which  it  appears  to  be  a  main  pillar. 

Another  thing  which  appears  to  have  led 
the  Dodor  into  his  belief,  was  a  defective  idea  oi 
the  nature  of  holinefs.  When  mens  apprehcn- 
fions  of  the  nature  of  holinefs  once  become  right. 


it  harmonizes  (heir  conceptions  of  the  law  and 
gofpel,  in  all  their  precepts  and  do&ines,  and 
the  ufe  God  makes  cf  them  in  the  government 
of  mankind.  The  Dr.  ufes  Calviniftic  words  and 
phrafes,  and  in  fundry  of  the  definitions  with 
which  he  began,  appeared  fair  to  carry  him- 
felf  through  a  Calvinift;  but  before  his  whole 
fyfiem  is  divulged,  it  is  evident  he  ufes  thefe 
words,  in  a  fenfe  totally  different  from  what  they 
have  been  underftood  by  Calviniftic  writers. 
He  might  with  much  more  truth,  have  titled  his 
Book,  Calvinifm  overturned,  than  Calvinifm  im- 
proved. Indeed,  I  conceive,  his  opinion  of  final 
falvauon,  to  be  lefs  dangerous,  than  fome  other 
things  he  hath  advanced.  He  begins  with  allow- 
ing the  total  depravity  cf  human  nature,  and  that 
this  depravity  confiffs  in  enmity  againfl  God  ; 
but  afterwards  fays,  that  the  caufe  of  fmners  en^ 
mity  againfl  God,  is  becaufe  they  think  he  is  their 
enemy,  or  in  a  flate  of  enmity  againfl  them,, 
i^lfo,  that  this  depravity  began  immediately  on 
the  promife  being  made  to  Adam,  to  be  feminal- 
ly  or  federally  removed  ;  that  no  man  fmce,  hath 
been  half  fo  unholy  as  total  depravity  is.  It  is 
only  therefore,  in  a  relational  connexion  with 
Adam,  that  human  nature  and  all  men  are  total- 
ly depraved.  The  depravity  began  to  be  remo- 
ved long  ^before  they  had  an  exiftence.  It  is  not 
feen  how,  on  this  reprefentation,  any  man  fmce 
Adam  can  be  charged  with  fuch  a  depravity. 

Further,  Healfo  fpeaks  of  regeneration,  and 
of  God's  grace  communicated  to  the  heart.  Buc 
what  is  this  ?  There  is  no  pofitive  goodnefs,  and 
of  courfe  no  holinefs  in  it,  for  all  moral  good- 
nefs is  holinefs. 

From  thefe  confiderations,  it  appears,  that  his 
notions  of  holinefs  and  unhoiinefs  in  men,  were 
fuch  as  Calvinids  mufl  call  very  deficient. 


374  JLicrnai  iviijery  reconcucaoic  ivii/J 

To  confirm  this  it  may  be  obferved  ;  that  he 
fays  very  little  of  the  agency  of  the  divine  fpirit, 
in  the  great  work  of  mens  falvation  ;  and  ^^feen 
he  mentions  the  holy  fpirit,  appears  to  conceive 
his  influences  to  be  rather  reftraining  than  fancti- 
fying.  A  work  on  the  underf landing  and  con- 
fcience,  rather  than  a  work  on  the  heart  giving  a 
new  moral  lafle  and  relifti,  and  producing  a  real 
Cv)nformiiy  to  the  moral  pertecti^^ns  of  God.  So 
that  I  conceive,  in  order  toeftablifti  univerlal  fal- 
vation, L»r.  H.  has  exploded  the  elfentials  of  the 
Calviniftic  underdanding  of  the  holy  Bible,  and 
only  retained  names  and  phrafes  with  his  own 
meaning  to  them.  The  venerable  Calvin,  Owen, 
Hooker,  Edwards  and  others,  on  whom  he  fre- 
quently calls,  as  vouchers  for  the  truth  of  his  fen- 
timents,  were  as  different  fronj  him  in  their  ideas 
of  depravity,  holincfs,  and  the  way  of  a  title  to 
falvation  ;  as  they  were  on  the  queflion,  whether 
all  men  will  be  faved. 

TiiERi-  are  periods,  in  which  particular  doc- 
trines are  much  the  fubjecl  of  popular  inquiry  ; 
and  whether  all  men  will  be  faved,  is  the  inquiry 
of  the  piefent.  But  many,  who  are  not  in  the 
opinion  of  univcrfal  falvation,  embrace  fentir 
ments,  which  are  as  dangerous  to  themi'elves  pcr- 
fonally,  as  this  would  be,  allowing  it  to  be  talfc. 
Such  are  all  thofe,  who  do  not  think,  there  is  any 
depravity  in  men  dircdly  oppofiie  in  its  nature,  to 
the  holiiiefs  of  God,  of  his  law,  and  of  heaven. 
Who  think  there  is  no  higher  principle  than  felf- 
loveor  felfifhnefs,  by  which  rational  minds  can  be 
influenced.  Who  think  that  regeneration  is 
nothing  more,  than  fome  fuch  reformation,  as 
men  may  make  from  a  regard  to  their  own  fafety  ^ 
and  not  a  change  in  the  moral  laftc  of  the  heart. 
Who  deny  the  fpecial  work  of  the  divine  fpirit, 
in  awakening  and   fanctilying  men.     Thefc  fen- 


ihe  Infinite  B^nevokncs  of  God»  ^j^ 

timcnts  are  more  prevalent  than  univerfalifm,  and 
very  near  akin  to  that,  in  the  effeds,  they  will 
have  upon  mens  opinion  of  their  own  perfonal 
ftate  and  danger.  Thofe  who  embrace  thefe  len- 
timents,  are  by  them,  fortiticd  againft  the  theat- 
enings  of  the  law.— They  will  not  fearch  their 
own  hearts. — They  are  not  the  Tick  ones  who  feel 
the  need  of  a  phyfician. — When  confcience  ac- 
cufes  they  quiet  it  by  fome  little  leformation. — 
Though  they  believe  that  fome  men  v/ill  he  mif- 
crable,  not  feeing  their  own  hearts,  nor  knowing 
their  own  need  of  a  change  of  heart ;  they  can- 
not think  that  they  are  themfelves  the  perfons. 
Thus  they  live  as  quietly,  as  unguardedly,  As  much 
without  felf-examination,  prayer  and  thinking  of 
another  world  ;  and  as  much  without  any  prepa- 
ration for  it,  as  they  would  do,  if  they  fuppofed 
all  men  going  diredly  to  heaven.  As  I  before 
cxpreffed.  Dr.  H*8  reprefentation  of  unholinefs 
and  holinefs,  are  as  dangerous  by  nurturing  thefe 
notions,  as  they  be  by  inculcating,  the  univerlal, 
fanditying  power  of  death.  It  is  principally  for 
this  reafon,  that  I  followed  him  in  his  remarks 
on  regeneration,  faith,  repentance,  and  the  nature 
of  grace  in  the  foul ;  and  not  becaufe  I  fuppofed 
that  what  he  fays  on  thefe  topicks,  would  be  con- 
fidered  as  availing  arguments,  in  his  principal 
fubjed. 

JhHovAH  is  a  holy  God,  and  heaven  is  a  holy 
place.  If  the  gates  of  heaven  were  thrown  open 
to  all  the  univerfe  of  creatures,  and  an  invitation 
made  to  enter;  none  could  abide  the  holy  pref- 
ence,  or  wilh  to  remain  in  it,  but  thofe  whofe 
hearts  delight  in  holinefs.  Holinefs  in  creatures 
is  like  to  the  holinefs  of  Deity.  It  is  a  benevo- 
lence, which  is  oppofed  to  felfifhnefs,  and  make* 
the  general  good  and  glory  its  objed  of  fuprcme 
liciight.     Neither  will  the  nature  of  heavenly  hap- 


37^  Eternal  Mifery  nconcileable  with 

pinefs  alter,  for  it  is  unchangeable,  as  the  nature  of 
the  God  who  forms  it.  Why  then  fliall  we  try  to 
form  thefe  unavailing  hopes  of  heaven,  which  are 
not  founded,  in  the  thorough  fanclification  of  our 
own  hearts?  Why  fliall  we  think  lightly  of  a 
holy  fpirir,  and  his  divine  work  on  the  heart  ?  Or 
amufe  ourfelves  with  grace  from  God,  when  we 
do  not  find  its  prefent  effeds,  aflimilating  our  dif- 
pofition  to  the  temper  which  appeared  to  be  in 
Christ,  and  to  the  fcriptural  reprefentations  of 
praife  and  vi^orfliip,  with  which  heaven  is  perpetu- 
ally filled. 

I  HAVE  now  fmifhed  my  propofed  remarks  on 
Dr.  H's  publication,  and  have  endeavoured  not 
to  mifreprefent  him.  I  fuppofed,  that  juflice  to 
the  truth,  required  of  me  to  remark  as  freely  on 
his  feniiments,  as  though  he  had  not  been  my 
particular  friend  in  life. 

Let  him  who  reads,  remember  that  God  is  the 
fupreme  judge  of  men  and  of  truth  ;  and  endeav- 
our to  obtain  a  very  real  fenfe  of  that  eternity, 
into  which  all  the  living  will  very  foon  be  remo- 
ved. 


PART    IV. 


Aferious  Addrefs  to  the  reader  on  the  fuhjed;  offu* 
ture  punijhment. 


THE  fubje6l  on  which  I  addrefs  you  is  of  in* 
finite  importance.      To  lofe  eternal  happi- 
nefs  and  fufFer   eternal  mifery,  is  an  evil  which 

furpafles  all  defcription. If  there  be  thofe  who 

are  forever  miferable,  their  exiflence  will  be  an 
eternal  evil  to  themfelves  ;  and  the  mifery  will 
doubtlefs  exceed  in  degree  any  thing  that  is  now 
conceived.  The  progreflive  improvement  of  the 
mind  in  knowledge,  is  a  fufficient  proof  that  the 
degree  to  which  that  mifery  fliall  arife,  will  ex- 
ceed prefent  apprehenfion  ;  as  eternity  does  time* 
Such  is  the  nature  of  the  human  mind,  that  it  ad- 
mits aconftant  increafe  of  happinefs  or  mifery,  and 
to  what  a  great  degree  of  each,  will  an  eternal 
increafe  arrive  !  This  is  one  confideration,  that 
will  fwell  above  all  account,  the  happinefs  or  mif- 
ery of  creatures  who  have  an  eternal  duration  of 
exiflence.  It  mud  be  a  growing  happinefs  or  a 
growing  mifery.  We  can  follow  it  in  imagina- 
tion, until  v/e  are  aflonifhed  by  the  quantity ; 
but  are  no  nearer  to  the  true  amount  than  when 
we  began  the  eflimate. 

Through  this  eternity  we  are  all  to  exift,  and 
the  quellion  is,  whether  it  will  be  a  happy  or  a 
miferable  one  ?  If  it  be  happy  the  happinefs  will 
be  our  own  ;  or  if  it  be  miferable  the  mifery  will 
be  our  own,  and  when  it  overtakes  us  cannot  be 
efcaped  by  anv  polfible  means*  Certainly  we 
Zz 


^7^  Eternal  Mifery  reconaleable  with 

ought  to  dwell  on  this  idea  until  our  mind«  arc 
dtcply  affected  with  it.  He  mud  be  partially 
delirious  who  places  fuch  an  intereft  as  this,  at 
thf^fmalleft  riik.  If  there  be  but  one  chance  in 
a  million  of  our  falling  into  a  miferable  eternity, 
and  there  be  any  means  by  which  that  chance  may 
be  leffened,  he  is  an  infatuated  man  who  doth  not 
attend  to  them.  What  is  the  longed  life,  ever 
enjoyed  by  a  mortal,  compared  with  the  endlefs 
duration  that  is  to  follow  ?  If  a  whole  life  of  the 
mod  extreme  mifery,  were  the  means  by  which 
we  mi>^ht  avoid  one  chance  in  a  million  of  being 
eternally  miferable,  v/ifdom  would  choofe  the 
pr.  fent,  to  avoid  the  future  ;  but  that  good  God 
in  whofe  hands  we  are,  does  not  require  prefent 
dilirefs,  to  avoid  future  mifery.  Wifdom's  ways 
are  pleafantnefs  and  her  paths  are  peace,  as  much 
fur  this  \\^€^  as  they  be  for  the  life  to  come.  True 
rehgion  which  fecurcsa  bleffed  eternity, fecures  al- 
fo  the  greateft  happinefs  in  this  world  ;  but  it  is 
to  be  obtained  only  by  believing  the  truth,  and 
performing  the  duties  enjoined  in  God's  word. 
To  have  the  pieafures  of  religion  in  either  world, 
we  mud  be  religious.  It  is  the  greated  abfurdi- 
ty,  to  think  that  a  life  fpent  in  fin,  will  end  in 
the  happinefs  of  a  holy  and  religious  life.  Ex- 
peding  any  thing  of  this  kind;  isexpeding  againft 
the  cuurfe  of  nature,  as  much  as  it  is  againd  what 
we  conceive  to  be  the  predidions  of  God's  word. 

ShC.  2.  The  following  quedions  are  propofed 
with  candid  feelings,  and  ought  to  be  conddercd 
W!:h  candour  and  ferioufncfs  by  every  reader  j 
f  )r  every  reader  is  as  much  interedcd  in  them  as 
the  writer  is. 

DcviH  not  the  prefent  defirc  to  believe, if  pofli- 
b'e,  the  hnal  falvation  of  all  men,  arife  in  a  great 
me  lure  from  a  fear  of  punidiment  ?  Is  not  the 
eager  attempt  to  feek  evidence  againd  the  doc- 


the  Infinite  Benevolence  of  God.  379 

trine  of  future  mifery,  made  with  a  defign  to  quiet 
confcience,  and  to  render  the  pleafures  of  the 
prefent  world  reconcileable  with  future  Hifetv  ? 
Can  thofe  who  believe,  or  try  to  beheve  in  uni- 
verfal  falvation,  folemnly  place  themfelvcs  before 
God,  and  fay,  my  motive  for  feeking  evidence  of 
this  doctrine  is  more  to  promote  thy  glory,  than 
it  is  to  make  my  own  confcience  eafy  in  a  ftate 
which  I  know  to  be  dangerous,  unlefs  all  men  arc 
faved.  Or  would  they,  if  they  knew  their  own 
ftate  to  be  perfedly  fafe,  be  fo  eager  to  give  much 
praife  to  Goo  for  faving  all  men ;  before  the 
event  has  proved  that  he  requires  any  fuch  praife 
to  himfelf  ?  I  charge  no  man  with  being  moved 
by  fuch  motives  as  are  here  intimated  ;  and  am 
fenfible  that  all  have  a  perfed  right  to  form  an 
opinion  for  themfelves  ;  but  ftill  in  a  queftion 
circumflanced  as  the  prefent  is,  we  ought  all  to 
fearch  our  own  hearts,  and  find  whether  our  pafT- 
ions,  our  fears,  and  that  love  of  fin  which  is  nat- 
ural to  all  men,  do  not  prejudice  us  and  make 
that  appear  to  be  evidence  which  is  no  evidence  ; 
and  that  appear  to  be  rational,  and  promotive  of 
divine  glory,  which  would  tarnifh  the  holincfs 
of  his  government. 

Sec.  3.  Before  any  man  decides  pofiiivly  a- 
gainfl;  a  dodlrine,  which  hath  been  the  general  0- 
pinion  of  the  church,and  of  innumeraole  good  men 
who  have  had  the  fcriptures  in  their  hands  and 
have  fearched  them  diligently  ;  he  ought  to  make 
deep  inquiry  into  the  (late  of  his  own  heart — into 
his  motives  for  differing  from  the  vaft  numbers 
who  have  judged  before  him — into  the  nature  of 
his  fears — into  his  love  or  diflike  of  that  fcheme  of 
dotlrine,  which  is  molt  intimately  conneded  with 
the  doclrine  of  eternal  mifery. 

The  man,  who  fuddenly  and  pofitively  judg<^s, 
different  from  the  opinion  of  thoufands  who  have 


33o         Eternal  Mifery  recsncileable  with 

gone  before  him,  perfoHS,  who  in  many  refpccls, 
have  had  better  advantages  for  judging  than  he 
has  hinifeli,  difcovers  the  railinefs  of  prejudice. 

I  AM  feiifible  there  is  a  progrefs  in  the  opening 
of  truth — that  new  truths  are  difcovered — and 
errors  both  of  fentiraent  and  praciice  deteded  ; 
but  it  muft  alfo  be  allowed,  there  are  new 
errors,  and  old  errors  often  come  forward  in  a 
new  drefs  ;  and  no  wife  man  will  fuddenly  and 
without  very  weighty  evidence  difcard  what  has 
been  long  thought  to  be  truth,  and  important  to 
be  known,  for  human  hapnhiefs.  Though  we  are 
not  to  call  any  man  mailer  in  refped  of  opinions, 
or  build  our  faith  upon  the  judgment  of  others  ; 
there  is  (till  a  defFerence  due  to  what  hath  been 
the  general  opinion  of  the  deHberate,  ftudious 
and  pious,  for  thoufands  of  years. 

An  infallible  church  on  the  one  hand  ;  and  on 
the  other,  a  total  difrefped  to  the  opinions  of  great 
and  good  men  ;  are  two  extremes  equally  dan- 
gerous, and  equally  forbidden  by  common  fenfe. 
It  is  a  well  known  facl,  that  the  e^^neral  opinion 
of  the  chriftian  world,  with  an  open  Bible  before 
them,  for  nearly  two  thoufand  years,  has  affirmed 
the  doctrine  of  eternal  mifery.  There  have  been 
only  fome  foHtaryinflances,incomparifonwiththe 
whole  of  men,  who  have  doubted  it.  Thefe,  feem- 
ed  to  be  permitted  by  providence,  as  a  means  of 
ftirring  up  inquiry  ;  and  inquiry  hath  always 
ended  in  giving  more  clear  convidion  to  mankind 
in  general,  that  there  will  be  future  and  eternal 
mifery,  I  do  not  mention  thefe  fads  as  a  proof 
of  the  dodrine,  but  only  to  fhow  that  it  is  unwife 
to  rejed  without  great  deliberation,  whathath  been 
fo  long,  and  fo  generally  received  as  truth. 

Sec.  4.  I  KNOW  it  is  faid  by  fome,  that  the 
clergy  and  many  others  are  intereftod  in  eftabliflv 


the  Infinite  Bene  vole  nee  of  God.  381 

ing  this  truth,  and  that  by  keeping  alive  the  fears 
of  mankind,  their  craft  is  fupported. 

This  is  the  fame  outcry  that  hath  been  in  the 
mouth  of  infideHty  from  the  beginning.  It  is  an 
eafy  cry  to  make,  and  ferves  an  admirable  purpofe 
for  thofe  who  have  much  voice,  and  little  argu- 
ment. The  v/riter  with  refpecl  to  himfelf,  can 
hear  this  with  the  utmoll  indifference  ;  and  no 
one  is  fit  to  minifler  in  Christ's  fcrvice,  who 
cannot  hear  it  without  any  emotion  except  it  be 
that  of  pity.  The  only  reply  tliat  he  wifhes  to 
make  to  fuch  an  infinuation,  is  this.  1  hat  it 
Ihows  in  thofe  who  make  it,  a  very  great  igno- 
rance of  human  nature,  and  of  the  means  by 
which  a  priefthood,  may  promote  their  own  tem- 
poral intereil  and  pleafure  in  the  world. 

So  long  as  natural  confcience  is  in  the  human 
mind,  there  will  be  an  order  of  men,  devoted  to 
the  fludy  and  inftrudion  of  that,  which  is  called 
religion.  We  find  it  in  all  places,  ia  all  nations, 
in  all  fchemes  of  religion,  even  the  univerfalifts 

themfelves  purfue  the  fame  track. This  fhows, 

that  the  chriftian  inRitution  of  public  teachers  is 
confonant  to  the  nature  of  fociety,  and  a  thing 
which  the  common  fenfe  of  mankind  deems  to  be 
for  public  benefit.  It  is  not  the  preaching  of  e- 
ternal  mifery,  but  common  feeling  and  natural 
confcience  which  preferves  a  prieflhood,  and  en- 
forces this  law  of  Christ  in  the  chriftian  world. 
Were  all  of  the  facred  profefTion  to  be  at  once  put 
into  their  graves,  men  would  inftantly  make  a 
race  of  fucceflbrs  ;  and  it  will  continue  to  be  fo, 
while  there  is  a  natural  confcience  in  tirj  human 
mind.  Thofe  who  think  there  will  be  a  time,  when 
the  priefthood  will  be  abolifhed  ;  with  all  the  wif- 
dom  and  philofophy  which  they  boaft  of  poflelf- 
ing,  (how  a  moft  extreme  ignorance  of  human 
nature.     Let  irrehgion  prevail,  ten  times  more 


3^2  Einnal  Mifery  reconcile abU  with 

than  ever  it  yet  hath,  the  confequence  would  not 
be  the  abolition  of  a  priefthood';  but  the  in'roduc- 
tion  of  one  fo  corrupt  as  to  be  worfe  than  none. 
It  is  this  which  the  church  fears,  and  not  the  ab- 
olition of  public  teachers.  So  far  as  the  prieft- 
hood  wifh  to  promote  their  own  temporal  intcrefl 
and  pleafure,  their  temptation  is  to  hide  the  awful 
and  fin  reproving  dodrines  of  God's  word,  and 
not  to  overteach  them.  Ail  who  have  been  con- 
verfant  in  the  bufincfs  ot  a  mini(ier*s  life,  know 
that  the  worldly  temptation,  is  to  teach  things  too 
fmooth,  and  too  complying  with  the  notions  of  a 
finful  world  ;  and  not  the  things  that  are  too  ter- 
rifying. If  the  prieilhood  confulted  their  ov^-n 
temporal  intcrefl:  or  pleafure,  they  would  cover 
all  thofe  fin  reftraining  truths,  and  foothe  humaiTi 
vice  ;  and  this  would  be  the  dired  way  to  anfwer 
purpofes  that  are  merely  worldly.  Through  the 
power  of  natural  confcience,  few  men  dare  or 
ever  will  dare,  to  live  without  fomething  which 
they  eiteem  the  vifibility  of  religion — they  choofc 
a  clergyman  to  commend  their  lafl:  hours  to  God, 
— to  commit  their  duft  to  the  earth,  and  as  a  kind 
of  reluge,  to  whom  they  may  fly  when  the  terrify- 
ing providences  of  GoDawake  up  their  confcienccs. 
The  man  who  will  do  thefe  things,  and  at  the 
fame  time  flatter  them  in  an  eaiy  and  prayerlefs 
life,  has  a  much  fairer  opportunity  tolerve  his  own 
worldly  ends  and  interefts  ;  than  others  have,  who. 
purfue  the  oppofite  courfc.  So  great  is  the 
temptation  of  the  prieflhood  to  prophcfy  fmooth 
things,  and  fuffer  mens  confciences  to  lie  at  eafc  ; 
that  confidcrlng  the  corrupt  nature  which  they 
poffefsin  common  with  their  brethren,  it  is  flrangc 
they  are  fo  faithful  as  they  be  ;  and  it  proves  the 
mighty  power  of  God  ;  who,  though  he  has  fin- 
ful men  to  fcrve  him  as  inflrumcnts,  will  caufc 
his,  truth  to  be  fpoken.     It   really  (hows  a  grciif 


the  Injinlfe  BenevolenGe  of  God,  383 

ignorance  o^'  human  nature,  to  pretend  that  it  is 
prieflcrafr  which  keeps  alive  the  dodrine  of  eter- 
nal miiery  ;  and  thofe  who  are  thoroughly  ac- 
quainted wiih  the  nature  and  feelings  of  men, 
\khether  they  be  of  the  prieflhood  or  not,  will 
never  pay  any  regard  to  fuch  an  infnuiation. 

Sec.  5.  When  men  fearch  the  fcriptures  to 
obtain  evidence  of  the  fmal  falvation  of  all,  it  im- 
plies that  the  fcriptures  are  fufficient  to  determine 
the  point ;  and  that  the  truth  of  this  fubjed  is 
there  contained,  if  we  can  but  difcover  it.  I 
therefore  aik ;  Is  it  not  incredible  to  fuppofe,  that 
almoft  the  whole  chriftian  world,  with  the  bible 
in  their  hands,  (hould  have  been  miftakcn  in  their 
underftanding  of  this  point,  and  that  the  truth 
was  refcrved  for  the  difcovery  of  men  at  this  late 
day  ?  The  great  defign  of  the  fcriptures  is  to  teach 
falvation,  with  the  way  and  means  of  giving  it  to 
finners ;  and  when  this  is  the  great  objed  for 
which  the  holy  fcriptures  were  written,  can  it  be 
fuppofed,  they  are  fo  written  as  never  to  give  a 
general  apprehenfion  that  all  men  will  be  laved, 
but  quite  the  contrary  ?  God  is  certainly  able  to 
cxprefs  the  truth,  fo  that  it  would  be  generally 
underftood  ;  it  has  been  generally  underflood  ; 
but  in  a  manner  totally  different  fro n^  the  univer- 
falift  faith. 

How  comes  this  to  happen  ?  Has  God  expreC- 
fed  his  word  with  ambiguity  ?  How  has  the  great 
truth,  which  he  meant  to  exprefs,  that  all  men 
will  be  laved,  been  almoft  univerfally  overlooked, 
until  this  favored  period  ?  Has  there  been  any 
new  guide  to  an  underftanding  of  the  fcripture  ? 
Did  God  mean  that  the  world  ftiould  be  in  the 
dark  until  now  ?  Are  the  men  who  have  made 
the  difcovery  people  of  more  piety,  more  prayer- 
ful, of  more  holinefs  in  their  lives,  greater  parta- 
kers of  the  directing  influences  of  the  Ipirit  ?  more 


384  Eternal  Mifery  reconcileable  ivith 

clofe  and  painful  and  learned  examiners  of  the 
bible,  than  fifty  generations  of  our  fathers  have 
been  ?  No  fuch  thing  appears  with  refped  to  the 
prefent  character  of  men  of  any  party  ;  nor  is  it 
credible  that  a  book  coming  from  God,  on  pur- 
pofe  to  teach  falvation,  fliould  be  fo  exprefi'ed,  as 
that  only  one  in  a  hundred  thoufand  underfland 
it  aright,  and  all  others  underfland  it  directly  the 
rcvtrrfe. 

Much  has  been,  and  much  may  juflly  be  faid 
concerning  a  progreffive  increafe  of  knowledge  in 
the  world  and  in  the  church  ;  but  what  is  faid 
on  this  fubjedt,  ought  to  be  faid  widely.  By  an 
increafe  of  knowledge  ;  the  confiftency,  the  har- 
mony and  the  glory  of  the  gofpel,  and  of  the  di- 
vine government  will  doubtlefs  be  refcued  from 
mifconception  ;  long  received  truths  will  be  bet- 
ter explained  and  reconciled  ;  and  the  agree- 
ment between  nature,  providence,  reafon,  and  di- 
vine revelation  will  be  difcovered ;  but  we  have 
no  reafon  to  fuppofe,  that  any  eflential  truth  of 
the  gofpel,  or  of  the  divine  government  of  ration- 
al bemgs  has  been  generally  hid.  None  but 
novices  in  facred  fcience  can  think  this  is  the  cafe. 
The  very  general  agreement  of  mankind,  that  a 
great  number  of  men  will  be  eternally  loft,  is  an 
evidence  that  the  thing  is  plainly  revealed  in 
fcripture. 

It  is  common  for  perfons,  who  ihink  they 
have  made  a  difcovery  from  the  fcriptures,  con- 
trary to  general  opinion  ;  to  fuppofe  a  ptriod  of 
new  ai}d  great  lii^ht  is  commencing,  and  that  they 
and  their  coadjutors  in  fentiment  are  deflined  to 
illuminate  the  globe,  and  fct  mankind  free  from 
the  fliackles  of  error  and  fear. — A  thoufand  fuch 
expectations  have  failed. — The  cnthufiafm  of  infi- 
delity has  burnt  down  to  the  fnufF  and  expired, 
as  often  as  the  enthufiafm  of  fanatical  believers. 


the  hifinite  Bene'volence  of  Gob.  385 

«— And  it  will  appear  after  all,  that  great  and  ef- 
fential  truths  have  been  long  known,  and  that 
men  have  ever  had  evidence  for  fuppofing,  there 
will  be  eternal  mifery  in  the  univerfe.  The  con- 
fidence of  a  few  who  think  contrary,  may  be 
much  fooner  fufpeded,  than  either  the  perfpicuity 
of  the  fcriptures,  or  the  common  fenfe  of  millions 
of  men,  who  have  examined  into  this  fubjed  with 
much  prayer,  and  great  apparent  honefty  and 
goodnefs  of  heart* 

Sec.  6.  Suffer  me,  in  the  next  place,  to  aflure 
thofe  who  are  making  themfelves  eafy  in  the 
dodrine  of  the  falvation  of  all  men  ;  rhat  this 
dodrine  will  not  give  them  peace  in  death  or  en- 
able them  to  face  it  with  boldncfs.  Many  have 
an  idea,  that  if  they  can  find  evidence  of  this 
dodrine,  it  will  enable  them  to  meet  any  event 
with  calmnefs  ;  even  death  itfelf ;  but  this  is  a 
great  miflake.  And  if  thofe  in  this  belief  die  in 
peace,  their  peace  is  owing  to  fome  other  caufe 
befide  their  fmgular  belief  in  this  matter.  It  is 
hot  in  the  power  of  any  fpeculative  opinion  to 
make  men  die  happily.  The  chriftian  is  not  made 
happy  in  death,  folely  by  the  dodrines  which  he 
fpeculatively  believes  ;  or  by  a  dodrinal  hope  of 
being  in  a  fafe  (tatCi  That  which  enables  a  chrif- 
tian to  be  happy  in  death,  is  an  approving  con- 
fcience,  and  his  prefent  enjoyment  of  a  holy  God 
and  of  the  truth.  Speculative  opinions  may  make 
men  eafy  in  fcenes  of  worldly  quietnefs,  and  when 
there  are  no  worldly  evils  near  them  ;  but  mere 
opinion  is  a  miferable  fupporter  under  trials,  or 
when  danger  looks  us  in  the  face.  Suppofe  a 
perfon  on  his  death  bed,  and  expedting  eternity  to 
open  on  him  every  moment.  Suppofe,  in  this 
lituation  he  has  a  lively  view  of  the  holincfs  of  the 
divine  nature,  the  infinite  reftitude  of  Jehovah, 
A  a  a 


3^6  Eternal  Mifery  reconcileahle  zvtlh 

of  his  government,  of  his  law,  and  the  moral  pu- 
rity of  that  heaven  to  which  good  people  go.     In 
this  (late  let   his    confcitnce   be  awakened  to  fee 
himftlf — to  compare  himfelf  with  a  huly  God— a 
holy  commandment — and  the  fpotlefs  holinefs  o£ 
thofe  pure  creatures  who   furround  the  throne  of 
God.     When    he    fears    death,  tell  him  all  men 
will  be  faved,  or  fuppofe  he  is  a  perfon  who  has 
been  in  that  opinion  ;  it  will  not  remove  his  fear. 
Tell  him  God  has   promifed   it,  and  read  to  him 
the    fuppofed    promife.     Neither  will  this  make 
him  happy.     Confcience  within  tells  him  that  he 
is  bafe — that  his  temper  is  bad— he  feels   that  he 
ought   to    be    condemned    and    to  be    punifhed. 
This  inward  conviclion  will   be    higher  evidence 
there  is  danger,  than   he  ever  can  have  that  there 
is  any  pron>ife  from  God  all  men  (hall  be  faved. 
When  his  own  confcience  fo  pointedly  condemns 
him,  he  cannot  fuppofe  that  a  God  of  infinite  rea- 
fon  and  holinefs  will  approve.      Or  even  go  fo  far 
as  to  fuppofe,  that  contrary  to  the  convidion  of 
his  own  confcience,   God    fhould    approve    him 
while  he  condemns    himfelf.     Still  this  will  not 
make  a  heaven-     There  can  be  no  heaven  with- 
out an  approving  confcience.     All  other  ingredi- 
ents, without  this,  will  not  make  on€.     His  con- 
demning  confcience  within   hiai,  is    a  gnawing 
worm,  that  will  gnaw  eternally  unlefs  removed  by 
fuch  righteoufnefs  and  holinefs  of  heart  as  purifies 
the  confcience.     Confcience   is  not  the   opinion, 
which  we  have  of  the  judgment   that  God  will 
make  concerning  us  ;  but  is   our  own  judgment 
concerning  ourfelves.     One  who  ha^  never  been 
told  that  God  makes  any  judgment,  may  flill  have 
anaccufing  confcience  arifing  from  a  knowledge 
of  the  evil    nature  of  his    temper  and  adions. 
The  fpeculative  dodiine  of  the  falvation  of  all 
men,  can  never    therefore  of  itfelf  give  firmnefs 


we  mjimte  rsencvounce  oj  iaoj),  337 

in  death  ;  becaufe  it  cannot  give  a  good  confcience. 
It  is  on  this  account,  that  lo  many  who  live  fe- 
curely  with  fome  kind  of  reliance  on  this  opinion, 
die  in  fear. 

Sec.  7.  But  it  may  be  enquired,  is  it  not  the 
promife  of  God's  grace  through  Jesus  Christ, 
on  which  the  chrillian  dies  triumphantly,  and 
can  he  thus  die  wiftiout  a  promife  ?  It  is  allowed 
the  promife  is  one  thing  neceflary  for  a  happy 
death  ;  but  it  is  far  from  being  the  only  thing. 
A  purified  confcience  or  confcioufnefs  of  fanclifi- 
cation  begun  is  as  necefTary  as  the  promife.  If 
the  dying  chriflian  hath  not  fome  knowledge  of 
his  own  fan6lification  ;  if  his  own  confcience 
doth  not  bear  a  witnefs  of  fome  holy  difpofition* 
and  graces  in  him,  he  cannot  have  evidence  of 
forgivenefs.  His  fandification  is  his  only  evi- 
dence of  a  right  to  the  promifes.  When  he  feels 
in  himfelf  a  beginning  holinefs,  wrought  by  the 
power  of  God's  fpirit,  it  enables  him  to  rely  on 
divine  grace  for  the  forgivenefs  of  pafl  fms,  and 
the  removal  of  prefent  imperfedion  ;  but  if  he 
feels  no  prefent  efficacious  help  from  the  gofpeJ, 
it  mud  be  difficult  for  him  firmly  to  rely  on  fu* 
ture  deliverance. 

Sec.  8.  From  what  has  been  fald,  it  appears 
that  it  is  not  in  the  nature  or  power  of  a  fimple 
promife,  and  a  fpeculative  knowledge  of  it,  to 
give  happinefs.  The  foundation  of  happinefs  and 
mifery  are  laid  in  the  mind  itfelf.  It  is  not  the 
threatnings  of  the  law  without  fm  which  make 
the  fmner  miferable  ;  but  his  own  temper.  Nei- 
ther is  it  the  gofpel  promifes  without  holinefs, 
which  make  a  chrillian  happy.  Suppofe  all  threat- 
nings of  the  law  to  be  repealed,  and  the  denun- 
ciation of  an  eternal  hell  to  be  taken  away  j  this 
would  not  make  the  fmners  of  this  world  happy 
beings.     The  fin  that  is   in  them  makes  them 


wretched— *cnvy  frets  them — enmity  bites  them — 
an  empty  heart  folicits  them — unfulfilled  expcd- 
ations  difappoint  them — and  a  condemning  con- 
fcience  burns  up  all  peace,  and  leaves  only  the 
bitter  afhes  of  remorfe. — This  condemning  con- 
fcience  does  not  arife  from  the  threatnings  of  the 
law,  but  from  their  own  knowledge  of  the  nature 
and  fitnefs  of  things,  and  thcTelations  of  fociety. 
Some  feem  to  have  a  very  millaken  idea,  that  if 
they  can  fly  away  from  all  legal  threatnings,  and 
take  refuge  in  a  gofpel  promifmg  falvation  to  all 
men,  they  have  gained  the  point  they  wifh ;  but 
this  is  wholly  miftake.  A  threatning  law  cannot 
be  a  fource  of  mifery  to  any  creature,  unleis  he 
hath  fm.  Neither  can  a  promifing  gofpel,  make 
the  creature  happy  without  holineis. 

We  hence  fee  it  was  not  pofTible,  that  falvation 
ftiould  be  brought  forward  by  the  wifdom  and 
goodnefs  of  God,  upon  any  other  fcheme  than 
that  of  a  heart  renewed  and  fanclified  by  his 
fpirit.  The  original  nature  of  things,  of  minds 
and  of  rational  fociety,  have  cor^neded  holinefs 
and  happinefs — fm  and  mifery.  This  nature  of 
things  is  to  continue  through  eternity,  and  God 
did  not  mean  to  change  it  by  a  gofpel  of  grace. 
He  did  not  mes^n  to  alter  and  accommodate  the 
nature  of  things  to  the  reign  of  fm  ;  but  through 
grace  by  Jesus  to  forgive  the  guilt  of  all  pad  fms^ 
to  thofe  who  fhould  be  rei^ewed  and  made  holy 
by  the  fame  grace.  There  is  no  pollible  way  of 
removing  the  mifery  of  a  fmful  being,  but  by  re- 
moving his  fin,  or  annihilating  his  exiitenrr . 

Sec.  9.  On  this  ground  ftands  the  gofpel  of 
Jesus  Christ.  The  law  condemns  fmners  ;  but 
it  is  their  own  fm  and  not  the  law  which  makes 
them  miferable.  The  gofpel  begins  their  deliv- 
erance from  mifery  in  a  renewal  by  the  holy 
fpirit.     The  iirft  efficacious  thin  g,  which  the  gof- 


%r 


pel  does  for  finners  is  to  fandify  them.  I  fay  the 
firft  efficacious  thing  ;  for  all  the  dodrinal  knowl- 
edge— all  the  means  ufed  with  men  tinder  the 
gofpel  difpeniation — and  all  that  God  has  been 
doing  from  eternity,  in  this  great  defign  of  grace, 
is  not  efficacious  to  give  peace  and  remove  guilt  ; 
or  in  other  words  to  make  a  heaven  in  the  foul ; 
until  a  renovation  <JF  the  heart  takes  place.  This 
quenches  that  hell,  which  already  burns  in  the 
fmful  mind,  and  ^\\\  continue  to  burn  without  a 
reftored  conformity  to  God  and  his  law.  If  the 
fmner's  mifery  confided  only  in  an  apprehenfion 
of  eternal  puniihment,  God  might  remove  it  by 
faying  he  would  never  inflid  the  penalty ;  but 
fuch  an  apprehenfion,  even  if  we  make  the  moft 
of  it,  is  but  a  circumflance  of  mifery,  and  not  the 
effential  part  of  it.  The  eflential  part  of  it,  is  the 
unchangeable  effe£ts  of  fin  arifing  in  the  mind,  the 
firfl:  moment  it  begins  to  be  unholy,  and  which 
will  continue  fo  long  as  it  remains  unholy.  What 
additional  puniihment  God  may  ufe,  beyond  that 
arifing  from  the  nature  of  fin  with  which  we  are 
now  acquainted  ;  it  is  not  for  us  f©  fay.  The 
fcripture  plainly  intimates  there  will  be  fome  ad- 
ditional judgments  ;  but  if  there  be  none  fuch, 
the  fourccs  of  mifery  now  open,  are  fufficient  to 
make  a  flate  of  mifery  beyond  what  we  are  able 
at  prefent  to  comprehend,  fo  that  it  will  forever 

appear  fm  puniihes  itfelf. On  the  other  hand, 

Christ  faid  to  his  people,  the  kingdom  of  heaven 
is  within  you,  and  this  is  the  kingdom  of  happi- 
nefs.  The  fources  of  heavenly  happinefs  are  o* 
pened  in  the  foul,  the  firft  moment  of  its  renova- 
tion to  holinefs.  An  increafe  of  holinefs  will 
make  a  more  blelfed  heaven,  than  any  faint  on 
earth  did  ever  yet  imagine. 

Sec.  10.  On  thefe  ideas,   what  doth  the  be- 
liever of  the  falvationof  all  men  gain  for  himfelf 


j^'^  J^ti-t /tut   ^TAfjcrj   I  ct,^,'rtttt{iuutc  'imhij 

by  his  new  cfpoufed  dodrine  ?  Has  he  removed 
himfelf  one  flap  away  from  mifery,  and  towards 
bleflednefs  ?  Though  his  belief  may  have  fwept 
away,  in  his  opinion,  the  threatening  penalties  of 
the  law,  which  ufed  to  arife  and  frighten  him  in 
the  hour  of  fm  ;  has  it  fwept  away  the  corruption 
of  his  heart,  which  was  his  real  mifery  ?  Has  it 
made  him  refemblea  holy  G6d,  and  love  a  holy 
law,  which  are  the  fourccs  of  heavenly  happinefs  ? 
Has  it  altered  his  nature  in  any  refpeft  ;  and  is 
he  not  as  fmful,  as  miferablc  as  ever  he  was  ? 
Has  he  not  yet  to  go  through  the  fame  procefs, 
the  fame  means,  the  fame  departure  from  fin, 
the  fame  abhorence  and  loathing  of  fin  ;  that 
he  mud  experience  if  he  ftill  fuppofcd  fome 
finners  would  be  eternally  miferable  ?  Is  falva- 
tion  made  an  cafier  bufinefs  than  it  was  before  ? 
Does  he  find  it  more  eafy  to  refift  temptation  ? 
Are  his  appetites  better  governed  ?  Have  his  fin^ 
ful  pafllons  ceafed  ?  Does  he  find  himfelf,  walk- 
ing more  like  the  example  of  Christ,  meek,  ho- 
ly, heavenly,  undefiled  by  the  world  and  feparatc 
from  finners  ?  No  !  In  none  of  thefe  things  is  he 
changed  by  his  new  faith  ;  but  is  the  fame  man, 
the  fame  finful  man,  and  confequently  the  fame 
miferable  man.  In  fliort  his  dodrinal  belief  is  a 
thing  which  has  no  operation  in  his  own  fandlifi- 
cation,  and  does  not  make  it  more  eafy  to  refifl 
any  fin,  or  perform  any  duty.  It  does  not  make 
fin  any  more  reafonablc,  nor  reconcile  the  judge 
of  the  univerfe  to  it.  It  does  not  break  the  eter- 
nal, the  unchangeable  connexion  between  fin  and 
mifery.  The  only  alteration  in  his  own  cafe,  by 
his  new  do6lrine,  is  this.  He  would  formerly 
fay,  I  am  now  miferablc  and  do  not  know  but  I 
Ihall  be  fo  eternally.  But  he  would  now  fay  ; 
though  mifery  is  yet  upon  me  j  1  cxped  hereaf- 
ter to  be  freed  from  it. 


the  InfinUe  Benevolence  of  Gov.  39  f 

Sec.  u.  Here  an  important  queftion  arifes* 
Does  this  certain  expedation  of  being  hereafter 
freed  from  mifery,  give  men  any  advantage  in  ef- 
caping  it ;  and  does  not  the  opinion,  as  human  na- 
ture is  conftituted,  rather  tend,  to  fix  them  in  that 
fin  which  is  the  real  caufe  of  their  mifery  ? 

In  determining  this  queftion,  it  mud  be  kept 
in  view,  that  all    mifery  is  the  effed  of  fin  and 
made  by  it,  and  that  we  are  miferable  fo  far  and 
fo  long   as  we  are  finful. — Therefore  the  fame 
things,  and  only  thofe  things  that  affift  us  in  ef- 
caping  fin,  will  affift  us  in  efcaping  mifery ;  and 
then  the  queftion  comes  to  this. — Does  the  cer- 
tain expectation  of  being   hereafter  freed  from 
mifery,  give  us  any  afliftance  in  efcaping  fin. — — 
I  think  we  need  not  paufe   a  moment  to  anfwer 
this  queftion.     There  is    no    truth   or  fad  better 
known  than  this,  that  a  fear  of  puniftiment  is  fo 
far  from  promoting  crimes,  it   is    one  of  the  beft 
means  of  preventing   them.     It  would  be  a  hard 
thing  to    convince   the    civil  government  of  any 
flate  in  the  world,  or  the  common   fenfe  of  man- 
kind, that  to  remove  the  fear  of  puniftiment  would 
prevent  thofe  fins  which  the  laws  of  men  forbid. 
A  fear  of  puniftiment  is  one  of  the  moft  certain 
reftraints  on  a  finful  temper.     I  am  fully  fenfible, 
a  holy  obedience  muft  arife  from  higher  motives 
than  a  fear  of  punifhment.     But  it  is  true  that  a 
fear   of  punifhment    reftrains  the  excefs  of  fin, 
makes  men  ferious  and  confiderate,  and  puts  them 
upon    the  ufe   of  fuch  means,   as  God  is  often 
pleafed  to  accompany  with  his  fandifying  grace. 
Remove  a  fear  of  punifliment,  and   fin  becomes 
exceffive— depravity   matures  rapidly — the   pafr 
fions  and   appetites   of   corrupt  nature  flame  out 
without  a  check — men  forget  God  through  amufe- 
ment  and  temptation,    and  forgeting  him,  they 
^nnot  fcrve  him.     Forgeting  him  they  abound 


j92  Eierrial  Mifery  reconcileable  with 

in  vice,  and  it  is  more  diilicult  to  efcape  thofc 
fins,  from  which  mifery  necefl'arily  fprings.  Hu- 
man nature  is  fuch  in  this  world,  and  daily  expe- 
rience evinces  it,  that  the  certain  expe<!lation  of 
there  being  no  puniflunent  for  finners  in  the 
world  to  come,  promotes  corruption  inftead  of 
giving  any  afliftance  in  efcaping  it.  So  that  the 
certain  expedation  of  all  nien  being  happy  here- 
after, is  fo  far  from  giving  any  aflillance  in  leav- 
ing fin,  that  confidering  human  nature  as  it  is,  it 
increafes  the  difficulty.  The  very  perfons  who 
rejoice  in  this  new  dicovcry,  mud  own  one  of 
thefe  two  things  ;  either  they  expecl  to  be  made 
happy  and  faved  in  their  fins  ;  or  the  falvation 
they  expeft,and  of  which  they  profefs  to  be  cer- 
tain, is  made  more  difficult  by  their  knowledge, 
than  it  would  have  been  by  their  ignorance  ;  and 
for  this  plain  reafon,  their  belief  of  the  falvation  of 
all  men,  has  removed  one  of  thofe  means,  by 
which  fm  the  infeparable  caufe  and  companion  of 
mifery  is  prevented. 

Sec.  12.  Suppofe  it  (hould  be  anfwered ;  we 
have  no  expeQation  of  being  faved  in  our  fms, 
and  thofe  who  exped  the  falvation  of  all  men, 
believe  as  much  as  any  others  do,  the  need  of 
fandification  in  order  for  falvation.  To  this  I 
reply.  If  this  be  the  cafe,  what  (till  have  you 
gained  by  this  new  belief,  and  how  is  falvation 
placed  more  within  your  reach  than  it  wasbetore  ? 
If  you  fuppofe  a  renewal  of  your  hearts,  a  fan6li- 
fication  of  your  whole  mind,  and  a  dej^nrture 
from  all  fm,  to  be  the  necelfary  means  of  falva- 
tion ;  this  is  all  which  thofe  who  differ  from  you 
require.  To  thcfc  conditions  we  fully  agree  fal- 
vation is  promifed.  On  our  ideas  of  the  gofpel, 
when  you  have  atttained  this,  you  are  fafe  from 
eternal  mifery ;  and  on  your  own  ideas  you  are 
miferable  until  this   is  attained*     So  that  your 


the  Infinite  Benevolenee  of  God.  393 

new  faith  has  not  made  the  way  of  falvation  any 
eafier  than  before  ;  fin  is  as  contrary  to  your  hap- 
pinefs  as  ever  it  was  —there  is  no  alteration  in 
duty,  and  you  have  only  attained  to  a  dry  fpecu- 
lation  which  gives  you  no  affiflance  in  practice, 
and  leaves  the  work  of  falvation  as  hard  and  diffi- 
cult for  finners  as  it  was  before.  On  every  view 
•f  this  fcheme  of  belief,  nothing  is  gained  by  it  in 
removing  men  from  mifery  and  bringing  them  to 
happinefs. 

Sec.  13.  By  tracing  the  fubjed  we  have  come 
to  the  following  conclufions. — That  a  mere  fpec- 
ulative  belief  of  the  falvation  of  all  men  will  never 
enable  any  one  to  die  in  peace. — That  it  cannot 
purify  the  confcience,  without  which  no  creature 
can  be  happy. — That  fandification  muft  go  with 
the  promife  to   produce  happinefs ;  and  a  knowl- 
edge of  the  nature  and  effeds  of  his  own   initial 
fanclification^  is  what  comforts  the  chriftian,  and 
aiTures  him  the  gofpel  hath  any  fafety  for  finners. 
— That  the  happinefs  of  falvation  grows  out  of  the 
holinefs  of  falvation,  and  can  be  made  in  no  other 
way. — That  the  continuation  of  fin  is  the  contin- 
uation of  mifery,  and  mud   always  be  fo. — That 
thebelief  of  univerfal  falvation  can  give  no  allift- 
ance  in  efcaping  fin. — And  confequently,   that  if 
it  were  true  it  would  give  no  afliftance  to  any  man 
in  making  his  calling  and  eledion  fure. — Alfo,  if 
a  fear  of  punifhmcnt  tends  to  reftrain  crimes,  the 
difcovery,  if  it  were  true,  would  be  a  dangerous 
one.     It  then  becomes  us  to  make  the  following 
inquiry  ;  whether  a  love  of  fin  and  fear  of  its  con- 
fequences  be  not  a  principal  thing,  which  makes 
the  dodrine  fo  pleafing  ?  I  do  not  mean  in  this 
inquiry  to  call:  any  retledion  on  thofe  who  pro- 
fefs  a  belief  of  fuch  an  event,  for  it  would  un- 
doubtedly be  as  pleafing  to  millions  of  others  as 
it  is  to  them.     While  all  men   hate  mifery  they 
Bbb 


394  Eternal  Mlfery  reconctleabJc  ^ivUh 

naturally  love  that  fin  "which  is  the  caufe  of  mlf- 
ery. A  fear  of  mifery  is  a  principal  reftraint  on 
thofe  who  are  not  gracious.  The  threatenings  of 
the  law  harafs  them,  and  when  their  hands  are 
fhetched  out  to  pluck  the  forbidden  fruit,  con- 
fcience  whifpers  fee  thou  touch  it  not,  lefl  thou  be 
forever  mifcrable.  This  inward  controverfy  be- 
tween a  love  of  fm  and  a  fear  of  mifery  is  one 
caufe  of  unhappinefs.  And  when  men  hear  a 
propofition  for  the  falvation  of  all,  it  delufivcly 
feems  to  them  as  though  they  have  now  found  a 
way  to  reconcile  that  fm  which  they  love,  with 
the  fafety  which  they  wi(h.  Their  feelings  vill 
naturally  be  thefe.  ''  I  am  now  relieved  from  my 
*'  fear  of  puniflimefit.  The  Kveetnefs  of  a  w^  rld- 
*'  ly  life,  was  conftantly  mared  by  my  appre- 
*'  henfions  of  fonie  future  ill.  1  was  called  upon 
"  to  live  for  eternity  ;  but  fmce  I  find  that  my 
**  eternity  is  fafe,  I  may  now  live  wholly  for 
"  time.  I  was  afraid  my  unholy  heart  would 
prove  dangerous,  by  cutting  me  ofl'  from  hap- 
pinefs  in  another  life  ;  but  fince  1  find  future 
happinefs  to  be  fecure,  this  unholinefs    appears 

dangerous   to    me  no  longer." If  there  be 

in  the  human  heart  a  natural  love  of  fin  and 
dread  of  mifery,  thefe  mull  be  the  feelings  of  men 
in  confequence  of  dilbelieving  future  mifery. — It 
is  natural  it  fhould  be  fo,  and  nature  will  take  its 
courfe. —  All  errors  are  not  equally  dangerous  in 
their  practical  effecfs.  Thofe  who  oppofc  the 
doclrine  of  univerfal  falvation,  fuppofe  it  to  be 
one  of  the  moff  dangerous  which  was  ever  broach- 
ed, both  to  the  happinefs  of  fociety  in  this  world, 
and  to  the  final  falvation  of  finners. — That  it  re- 
moves a  principal  rcRraint  from  a  finful  world — 
opens  the  Hood  gates  of  vice — and  leads  unpar- 
doned finners  to  neglefl  the  ufe  of  thofe  means, 
which  God  hath  inftituted  to  inllrud  us,  and 
which  he  is  pleafed  to  accompany  with  the  re- 
newing and  fancUfying  influences  of  his  fpirit. 


the  Infinite  Benevolence  ofGoih  395 

Sec.  14.  To  bring  the  matter  to  a  trial  by  our 
own  confcieiices,  whether  a  love  of  fin  and  fear 
of  its  confequences,  be  not  a  principal  thing 
which  makes  this  doctrine  fo  pleafmg,  1  will  def- 
cribe  two  methods  of  preaching  it,  with  their 
probable  effeds  on  the  minds  of  men. 

The  firll  method  is  this.  The  time  (hould  be 
fpent  in  defcribing  "  the  amazing  love  of  God 
**•  in  giving  his  fon  to  redeem  fmners. — -The  love 
"  of  Christ  in  dying  for  all  men  — That  every 
"  fon  of  Adam,  in  confequence  of  his  death,  is 
''  delivered  from  the  penalties  of  the  law.— r-That 
"  glory,  and  nothing  but  glory  awaits  every 
"  creature. — -That  we  (hall  all  come  to  higher 
*'  glory,  at  death,  than  if  we  had  never  fmned.-— 
*'  That  as  fm  abounds,  fo  grace  will^much  more 
"  abound. —  That  nothing  is  to  hd  feared  after 
"  death,  and  God  will  take  care  when  we  leave 
"  this  world,  we  be  bleflcd  enough."  Yea,  fup- 
pofe  the  preacher  in  a  moment  of  enthufiaftic  uni- 
verfalifm  fhould  break  upon  his  auditory,  with 
the  pleafmg  news,  "  they  had  no  fms — that 
*'  Christ  had  taken  them  all  upon  him.felf — a- 
":'  toned  for  them  all — and  that  if  fm  is  to  be 
*'  confidered  as  belonging  to  any  one,  it  is  to  the 
'>  Son.  of  God."— T — 'What  would  the  probable 
etfeds  of  fuch  preaching  as  this  be  upon  a  fmful 
world,  for  it  is  to  a  fmful  world,  preachers  of  ev- 
ery denomination  have  to  fpeak. — If  men  could 
bring  their  own  confciences  to  believe  the  doc- 
trine ;  if  they  could,  in  the  face  of  plain  declara- 
tions in  the  holy  bible,  think  the  preacher  was 
right,  and  a  fafe  guide  ;  we  might  expe<5l  a  cloud- 
ed, an  applauding  auditory ;  and  every  man 
would  leave  his  feat  delighted,  becaufe  he  had 
heard  good  things  concerning  himfelf.  Should 
thefe  hearers,  go  from  their  religious  fervice  into 
a  fcenc  of  temptation,  the  vidory  over  theui 
would  be  eafy.     After   the  enemy  of  fouls  had 


<c 


396         Eternal  M if  cry  reconcile  able  with 

thrown  out  his  bait,  he  would   need  only  repeat 
the  fermon  to  make  men  fwallow  it. 

Or  fuppofe,  the  following  method  of  preach- 
ing  this  dodrine  fhould  be  adopted.     "  Though 
*'  you  are  all  to  go  to  heaven  in  the  end,  remem- 
*'  ber  thr:reis  a  mighty  and  a  moft  holy  God. — 
*'  Though  he   has  fuffered  you  to  rebel  againft 
*'  him,  he  will  through  his  powerful  grace  in  Je- 
'*  sus  Christ,  make  you  mourn  bitterly  for  the 
*'  rebellion  in  which  you  now  are  engaged.    But 
**  while  I  tell  you,  that  you  are  all  to  go  to  heav- 
*^  en;  be  allured  the  temper  which  is  now  in  you 
*'  is  entirely  contrary  to  heaven. — You  are  lin- 
"  ners  by  nature.     You  have  joined  with  fataa 
the  great  enemy  of  God.     Thcfe  fmful  prac- 
tices in  which  you  live,  your  love  of  the  world 
the  flefh   and  its   lufts,  your  want  of  love  to 
God,  and  the  pure,  fpiritual  duties  of  a  holy 
"  life,  are  highly  difpleafiHg  to  the  Lord.     And 
•'  though  he  intends  by  his  power  and  grace  to 
"  fave  you  in  the  end,  and  thereby   bring    great 
*'  glory  to  himfelf,  it  is  certain  he  is  now  oppof- 
"  ed  to  your  whole   temper.     He   abhors  your 
*^  fins,  and  is  angry  with  you  every  day.     There 
*'  is  no  excufe  for  your  prefent  temper  and  vices. 
**  — That  tafte,  by  which  you  relilh  them  now, 
"  is  moll  unreafopable,  and  all  good  beings  in 
•'  the  univerfe,  though  they  wilh  you  well,  abhor 
**  your  difpofitions.     It  is  jull  you  fhould  be  pun- 
"  iflied,    now  and  forever.     Though    we  hope 
"  better  things  of  you  in  fome  peripd  oF  eternity 
"  to  come,  nothing  can  be  faid    as  yet,  but  that 
*'  you  are  of  your  father  the  devil,   and  you  de- 
*'  light  to  be  like    hira.     According  to  your  ca- 
*'  pacitics,  you  are  as  odious  and  wicked  as   he 
*'  is.     It  is  your  duty  to  become  of  another  char- 
"  after,  and  wholly  leave  the  fnis  you  now  love. 
*'  Though  we  expect  in  future,  through  the  pow- 
•*  «r  of  God  to  call  you  brethren  in  Christ  Je- 


the  Infinite  Bencvolcjice  of  God,  397 

«'  sus,we  cannot  call  you  fo  now. — Turn  from 
*'  all  your  fins  which  are  very  many,  and  very 
"  great. — Mourn,  mourn  bitterly  for  them.— 
"  Confefs  you  have  aded  a  viie  and  un^^r^ueful 
"  part,  agalnll;  the  God  who  made  you,  and  the 
"  Saviour  who  has  died  to  bring  you  to  heaven. 
"  Love  God,  think  of  him,  and  meditate  upon 
"  his  law. — Take  much  pains  in  fearching  out 
"  the  corruption  of  your  own  hearts. — Spend 
"  much  time  in  reading  God's  word  and  mcdita- 
"  ting  upon  the  holy  life  of  Jesus. — Learn  to 
"  view  the  world,  its  fms,  its  interefls,  its  lufls 
"  and  its  amufements,  as  you  will  view  them 
"  when  you  come  to  judgment  and  to  heaven  ; 
*'  and  hate  fin  from  this  moment  forward,  as  much 
"  as  the  Son  of  God  hated  it  when  he  died  on 
"  the  crofs  to  banifh  ft  from  the  univerfe.  Be- 
"  take  yourfelves  to  youi  clofets,  fpend  much 
**  time  in  prayer,  and  Hve  in  all  refpecls  in  t  .at 
"  felf-denying  manner  Christ  did,  when  he 
**  came  to  be  your  example. 

This  is  a  fpecimen  of  the  fecond  method  of 
preaching  univerfaiifm.  And  I  now  appeal  to 
the  confcience  of  fome  of  thofc,  who  have  re- 
ceived the  dodrine,  and  to  an  innumerable  num- 
ber of  others  who  wifh  to  receive  it  but  dare  not ; 
whether  this  laft  method  would  be  agreeable  to 

them. 1  prcfume  that  many  have  franknefs  e- 

nough  to  own,  this  lad  method  would  be  as  dif- 
agreeable  as  the  common  manner  of  thofe  who 
are  oppofers  of  the  dodrine.  The  reafon  is  plain 
enough. — The  fir  ft  fpecimen  which  I  offered, 
leaves  mens  fmful  and  guilty  character  out  of 
fight.— —It  does  not  open  to  them  the  plague  of 
their  own  hearts,  alarm  their  confciences,  call 
them  to  behold  a  fm  hating  God,  or  to  forfake 
their  fms.  It  calls  them  to  look  on  glory  and 
bleffednefs,  tells  them  thefe  belong  to  all  of  you, 
and  overlooks  that  holinefs  and  repentance  which 


39 S  Eternal  Mi/ery  reconcileable  with 

are  the  only  means  by  which  men  can  come  to 
blefTednefs  ;  and  thus  foothcs  them  in  a  finful  and 
eafy  Wic,  A  man  may  be  a  hearer  of  the  firfl 
fpecimen  his  whole  life,  and  never  feel  reproved  j 
or  led  to  look  on  the  odioufnefs  of  his  finful  char- 
a6ler  and  the  repentance  and  reformation  which 
prepare  for  heaven.  But  by  the  fecond  fpeciraen 
of  univerfaHfm,  a  bad  heart  is  charged  on  men ; 
GoD*s  hohnefs  and  the  holinefs  of  heaven  is  af- 
ferted  ;  the  bafenefs  of  human  nature,  and  our 
need  of  a  total  change  are  aflerted.  The  rieceflity 
of  an  immediate  forfaking  of  every  fin,  and  per- 
forming all  religious  duty  is  declared.  The  hear- 
er's confcience  is  brought  to  condemn  himfelf, 
and  to  feel  the  necclTity  of  parting  with  the  fin 
which  he  loves,;  and  if  he  be  an  unfandified 
hearer,  tho'  eternal  falvation  be  promifed,  he  does 
not  want  the  promife  on  fuch  conditions.  Here 
the  truth  of  this  bufinefs  comes  out.  The  hu- 
man heart  is  very  deceitful.  We  often  think  we 
are  honefl  inquirers,  when  an  unobferved  defire 
to  unite  ultimate  fafety  with  the  fin  which  we 
love,  or  to  delay  religion,  are  at  the  bottom  of 
our  opinions.  In  all  fuch  cafes,  a  love  of  fin  and 
dread  of  its  confcquences  arc  the  caufe  of  mens  en- 
deavors to  make  this  dodrine  a  true  one  ;  and 
while  they  think  benevolence  to  men,  and  a  de- 
fire  of  glorifying  God  it  their  fole  motive,  a  fclf- 
ifli  love  of  their  own  fin  is  the  real  caufe. 

Perhaps  fome,  who  fuppofe  holinefs  is  necef- 
fary  for  falvation,  may  be  biafed  by  a  prefent  love 
oi  fin,  through  the  defire  of  debying  a  religious 
life.  When  they  know  that  they  mull  be  holy 
to  enjoy  heaven,  they  wifh  not  yet  to  commence 
a  life  of  firid  religion.  But  if  fome  men  are  not 
iaved,one  day's  delay  may  be  infinitely  dangerous 
to  them.  Here  there  is  a  firong  temptation  to  re- 
ceive the  dodrine,  if  pofTible,  that  they  may  qui- 
etly neglect  that  life  of  ftrid  religion,  which  their 


the  Infinite  Benevolence  of  God,  399 

own  confclehces  know  to  be  proper,  and  the  real 
preparation  for  glory  to  come.  Confidcring  the 
bias  men  have  to  fm  ;  their  unwillingnefs  to  part 
with  it ;  and  the  trouble  an  apprehenfion  of  fu- 
ture mifery  gives  them  ;  it  is  really  flrange,  that 
after  all  the  pains  which  are  taken  to  difl'cminatc 
this  dodlrine,  and  all  the  pains  men  take  to  con- 
vince themfelves  of  its  truth,  there  are  not  more 
converts  to  it  than  we  find  ;  and  this  circumflance 
proves  there  is  glaring  tedimony  to  the  contrary, 
in  the  holy  fcriptures. 

That  method  of  preaching  the  gofpel,  will  be 
difagreeable  to  many,  which  opens  the  fountain 
of  iniquity  in  the  heart,  and  declares  the  Lord  a 
juft  and  glorious  God  in  punifliing  it,  and  the 
necefTity  and  wifdom  of  immediately  leaving  all 
fin  and  becoming  holy  as  God  is  holy.  This  is 
the  thing,  with  which  corrupt  human  nature  con- 
tends, and  even  the  dodrine  of  univerfal  falva- 
tion,  might  be  fo  preached,  that  avaft  proportion 
of  mankind  would  not  wifli  to  hear  it.  When 
the  preacher  gives  fuch  a  faithful  description  of 
the  nature  of  fm  and  the  need  of  leaving  it,  that 
the  hearer  through  the  accufations  of  confciencc, 
feels  more  unhappy  by  contemplating  his  own 
guilty  felf,  than  he  is  pleafed  with  thinking  he 
iha'd  be  a  very  great  and  happy  being,  in  fome 
diftant  period  of  futurity  ;  then  he  will  condemn 
the  preacher  as  being  too  rigid  in  his  opinions,  and 
wh<^ther  he  declare  the  falvation  of  all  men,  or 
the  contrary,  his  miniflration  will  become  difa- 
greeable. Of  whatever  denomination  among 
chriftians  a  man  be,  he  is  not  worthy  to  be  a 
preacher  of  the  gofpel  of  God  ;  unlefs  he  can  pa- 
tiently take  on  himfelf,that  odium  which  he  knows 
to  come  from  fuch  a  caufe,  and  calmly  abide  all 
the  confequences,  as  a  wife  God  may  fufFer  them 
to  take  place. 

Sec.  15.  Perhaps   fome  will  fay,  though  we 
are  now  unholy  we  really  take  delight  in  niedita. 


4oo         Eternal  Mifery  reconcile  able  with 

ting  on  a  holy  falvation    to   come. But  fuffer 

me  to  inquire,  whether  fuch  a  (late  of  the  heart, 
be  not  impoflible  ;  and  I  think  there  is  no  difEculty 
in  making  it  appear  to  be  fo.  Doubtlefs  thofe,  who 
fay,  they  are  p leafed  with  the  thought  of  efcaping 
mifery  and  being  forever  happy  are  fmcere  ;  for 
they  may  be  pleafed  with  this  from  the  prin- 
ciples of  fm  ;  but  they  are  not  pleafed  with  a  holy 
falvaiion.  A  holy  falvation  confifls  in  loving 
God  for  all  that  he  is  in  himfelf. — In  loving  his 
law — in  loving  our  neighbour  as  ourfelves — and 
in  loathing  ourfelves  for  all  the  evil  things  we 
have  ever  done. 

Can  anY  man,  when  he  looks  upon  his  neigh- 
bour and  hates  him,  honeflly  fay,  1  now  hate  this 
man  mod  fincerely  and  am  determined  to  do  him 
all  the  hurt  in  my  power ;  but  I  rejoice  in  the 
doctrine  of  univerfal  falvation,  becaufe  it  allures 
me,  that  a  Ihort  time  hence,  I  fhall  love^him  as  I 
do  myfelf,  and  do  him  all  pofTible  good. 

I  NOW  love  this  vice,  and  am  determined  to  con- 
tinue in  it  for  the  fake  of  my  love  to  it ;  but  I  re- 
joice in  the  doctrine  of  univerfal  falvation,  becaufe 
it  affures  me,  in  a  very  fhort  time  1  fliall  hate  and 
detefl  it  with  my  whole  heart. 

I  NOW  love  this  fm  and  cannot  bear  to  be  part- 
ed from  it  ;  but  I  triumph  in  the  doclrine  of  uni- 
verfal falvation,  for  it  allures  me,  I  fliall  in  a  fhort 
time,  lookback  with  deteflation  upon  what  I  am 
doing,  and  loathe  myfelf  that  I  have  done  it. 

I  CANNOT  now  bear  to  behold  God,  becaufe 
his  pure  nature  is  contrary  to  my  heart  ;  at  the 
fame  time,  I  delight  in  the  do^lrine  of  univerfal 
falvation,  becaufe  it  affures  me  I  fliall  foon  hate 
every  thing  that  is  now  in  my  heart,  look  upon  a 
holy  Gou  with  delight,  and  devote  myfelf  both 
in  body  and  fpiiit  to  his  fervice. 

Are  not  thefi^  things  contradi£lions  ?  Can  they 
ke  found  in  the   heart   together  ?  We  therefore 


ihe  Infinite  Benevolence  of  God.  401 

conclude,  that  when  unholy  pcrfons  rejoice  fo 
much  in  the  idea  of  the  falvation  of  all  men,  it  is 
not  becaufe  they  are  delighted  with  the  thought 
of  univerfulholinefs  ;  but  they  conceive  the  doc- 
trine as  making  fm  more  fafe,  and  its  confequen- 
ces  lefs  dreadful  than  have  been  fuppofed. 

I  MAY  further  add  in  this  place,  that  no  unholy 
perfon  wifhes  for  fuch  a  heaven  as  the  fcriptures 
promife.  The  heaven  which  God  has  promifed, 
is  the  completion  of  a  holy  temper  and  holy  en- 
joyments ;  and  I  think  it  is  very  inconfiftent  to 
fuppofe,  when  m.en  cannot  bear  the  little  begin- 
ning of  heaven,  there  is  in  afholy  life  in  this  world, 
that  they  fhould  at  the  fame  time  wifh  the  indnite 
fulnefs  of  it.  When  thofe  who  are  now  unholy, 
think  they  really  intend  to  be  holy  in  fomxe  future 
time,  it  is  one  of  the  delafions  of  a  corrupt  heart. 
That  they  intend  and  wifh  fomething  we  know  ; 
but  to  be  holy  is  not  the  thing  which  they  intend. 
They  intend  to  avoid  mifery — they  may  intend  t6 
make  fonie  vifible  alterations  in  their  condud:— 
they  intend,  when  they  come  to  heaven,  to  con- 
form as  well  as  they  can,  on  their  own  principles, 
to  the  nature  of  the  place  ;  but  they  do  not  in- 
tend to  love  that  which  they  new  diflikc.  The 
notionof  an  unholy  heaven  of  perfect  happinefs, 
is  fo  inconfiftent  with  nature  as  well  as  with  reve- 
lation, that  few  will  own  they  have  any  fuch  ap- 
prehenfion,  left  it  fliould  make  them  ridiculous  ; 
flill  their  hearts  would  choofe  fuch  a  heaven, "if 
they  could  be  freed  from  the  fear  of  punifhment. 

One  very  good  way  of  trying  our  own  hearts 
on  this  fubjeiSt,  is  to  examine  wkat  our  ideas  of 
heaven  are.  What  do  you  mean  by  heaven  ?  Do 
you  mean  any  thing  more  by  heaven  and  falvation 
than  freedom  from  mifery  and  the  poflefTion  of 
happinefs  ?  Which  is  the  moft  pleafmg  to  us,  in 
contemplation  of  univerfal  falvation  j  either  this, 
C  g  c 


40  2         Eternal  Mi/cry  reconcUeable  zu!tb 

that  there  uill  be  no  more  fm  and  all  will  be  holy, 
or  that  there  will  be  no  more  mifery  ?  The  fcrip- 
tural  heaven  is  defcribed  as  a  place,  flate,  and  con- 
dition of  mod  perftct  holinefs.  Every  obje£l  and 
event  will  bring  a  holy  God  into  view.  To  fee 
him  continually,  and  in  every  thing,  will  be  the 
biefl'ednefs  of  the  place  ;  and  to  praife,  worflnp, 
and  adore  him  will  be  the  employment.  Is  it  in 
contemplation  of  this  flate — all  devotednefs  to 
God — all  obedience  to  a  mofl  holy  law — all  felf- 
abafcmcnt  and  humility — all  conlecration  to  di- 
vine glory  and  the  public  good,  that  the  doctrine 
of  univerfal  falvation  appears  fo  pleafing  ?  The 
fcriptures  give  no  repreientatlon  of  heaven  differ- 
ent from  this,  and  if  we  cannot  meditate  wath 
delight  on  fuch  a  flate,  and  feel  as  though  the 
bleffednefs  of  heaven  confided  in  its  holinefs  ;  it 
is  evidence  diat  a  love  of  fm,  is  the  ground  of  joy 
in  the  doctrine. 

Sec.  1 6.  I  have  no  doubt  that  a  part  of  thofe 
who  think  ail  men  will  be  faved,  believe  the  holy 
fcripture  ;  flill  fome  who  call  themfelves  univcr- 
falifls,  often  exprefs  themfelves  in  the  following 
manner  :  "  If  1  believed  the  fcripteres  taught  the 
"  doclrine  of  eternal  punifhment,  I  never  could 
"  receive  them  as  the  word  of  God.  I  once 
"  difbelievcd  the  fcriptures,  but  fmce  1  find  the 
"  falvation  of  all  men  promifed,  I  can  freely  re- 
"  ceive  them  as  the  word  of  God."  Is  it  not 
alfo  common  to  find  many,  who  allow  the  fcrip- 
tures to  be  in  part  the  word  of  God,  and  in  other 
parts  incredible.  What  is  this,  but  to  fet  up  rea- 
fon  as  a  more  fure  guide  than  revelation  ?  Can 
revelation  be  any  guide  of  faith  and  pradice,  if 
all  the  men  of  this  world,  may  fet  afide  its  divine 
authority,  when  not  conformable  to  their  tade, 
and  to  their  notions  of  the  bell  way  to  govern  a 
imiveifj  ?  Is  it  fuppofeable  after  God  had  given  n 
tevelulion,  that  he  would  fuller  it  to  be  fpuriouf- 


the  Infinite  Benevolence  of  God.  403 

ly  intermixed  with  the  opinions  of  men  ?  In  fuch 
a  cafe,  the  intermixture  would  wholly  defe^it  the 
whole  end  of  revehition,  as  we  could  not  tell 
which  is  from  God,  and  which  from  human  cor- 
ruption. Or  do  thofe  perfons,  who  fuppofe  that 
part  of  the  holy  fcriptures  i's  true,  and  part  fpu- 
rious,  conceive  they  are  capable  of  deciding  for 
mankind  ?  What  evidence  can  ihey  give  us  that 
•they  are  able  for  the  tafk  ?  There  is  an  evident 
likenefs  between  thofe  who  call  themfelves  uni- 
verfalifls  of  this  kind,  and  infidels.  One  clafs  are 
difbelievers,  depending  on  reafon  alone  ;  and  the 
other  are  difbelievers  in  a  new  drefs,  with  a  mixed 
dependence  on  reafon  and  revelation;  but  allowing 
to  reafon  the  fovereign  prerogative  of  determin- 
ing what  It  is  fit  God  fhould  reveal  and  do.  The 
leading  feature  of  likenefs  between  infidelity  and 
this  kind  of  unlverfalifm,  is  highly  worthy  of  no- 
tice, and  Is  really  fuch  an  attack  on  divine  revela- 
tion, as  when  carried  to  its  whole  lenuth  will  ban- 
ifh  chriftianity  out  of  the  world.  Doubtlefs  many 
who  believe  the  fcriptures,  have  been  amufed, 
hoping  to  find  this  fentiment  in  them  ;  but  they 
ought  to  be  warned  on  what  dangerous  ground 
they  are  walking  ;  and  how  eafy  it  v/ill  be  to 
Aide  into  the  mod  grofs  infidelity.  Thoufands 
have  travelled  the  road,  who  began  only  in  doubt- 
ing the  plainly  revealed  do^lrine,  of  eternr.l  mif- 
ery  for  the  impenitent ;  and  ended  in  difbelieving 
the  whole  fcripture  of  God.  There  Is  no  medi- 
um between  believing  the  whole  fcripture  and  re- 
je6ling  the  whole.  God  has  all  power  and  can 
direct  events  as  he  pleafes.  Is  it  fuppofeablc,  he 
would  give  us  a  revelation  attefted  by  the  moft 
remarkable  fignsfrom  heafen^sand  command  us  to 
believe  and  obey  It ;  and  at  the  fame  time,fu(rer  a 
fpurious  intermixture  to  be  incorporated  with  his 
own  word,  and  handed  down  to  future  genera - 
dons  ?  Either  this,  which  is  incredible,  muft  be 


4©4  Eternal  Mifcry  reconcileable  with 

the  cafe ;  or  we  are  under  obligation  to  receive 
the  whole  Bible  as  an  authoriiaiive  revelation. 
When  men  begin  to  judge  between  the  parts  of 
revelation,  and  fay,  let  this  be  fct  .iown  as  truth, 
becaufe  I  can  fee  its  fitnefs — it  is  according  to  my 
reafon  and  agreeable  to  my  rellfh  ;  but  let  this  be 
rejected,  and  I  will  not  own  him  for  my  God, 
who  would  fay  and  govern  in  this  manner  ;  they 
have  afl'umed  the  place  of  infinite  wifdom,  and 
are  not  far  from  the  mod  grofs  Deifm  and  per- 
haps Atheifm.  I  enlarge  on  this,  becaufe  it  is 
become  fo  common  to  hear  people  own  this  thii-g, 
which  is  only  with  a  little  more  appearance  of 
modefty  hanging  out  the  colours  of  infidelity  ; 
and  the  people  who  do  it  are  either  infidiouliy 
artful,  or  ilrangely  beguiled  by  the  pride  of  hu- 
man reafon.  When  they  have  had  confcience  a 
little  longer  in  the  fchoolof  an  unholy  heart,  they 
will  probably  deny  the  whole  fcripture.  They 
have  already  placed  the  books  of  revelation  on  a 
footing  with  all  other  books  ;  containing  fome 
truth  and  fome  things  that  are  incredible  ;  and 
on  this  ground,  it  is  noc  feen  why  they  fliould  be 
reverenced  more  than  any  other  writings. 

Skc.  17.  Through  the  weaknefs  of  human 
reafon,  and  mens  corruption  of  heart,  the  beft 
things  arc  liable  to  abufv\  Freedom  of  inquiry 
is  to  be  indulged,  and  will  forever  end  in  a  more 
full  eflablifhment  of  truih.  But  freedom  of  in- 
quiry gives  no  right  for  iicentiouhicfs  of  fen- 
timent.  Mens  right  to  inquire  and  tiiink  ior 
themfelves,  gives  them  no  right  to  think  wrong. 
That  liberty  of  opinion  which  is  the  boall  of  the 
day  y  is  by  fome  miilaken,  for  a  liberty  of  think- 
ing any  thing  that  is  agreeable  to  their  own  tafte 
and  wiihes,  and  of  judging  mod  pofitivcly,  what 
God  can,  may  and  will  do  in  the  eternal  govern- 
ment of  a  univerfe  of  creatures.  In  things  that 
relate  to  the  character  and  government  of  an  inh- 


the  Infinite  Benevolence  of  God,  405 

nite  G0D5  free  inquiry  ought  to  be  conducled  in 
a  mod  ferious  and  reverent  manner  ;  and  with  a 
humble  fenfe,  how  unable  we  are  to  fearch  out 
the  deep  counfels  of  the  Lord,  and  jadge  of  iiis 
W'ifdom  and  righteoufnefs.  There  mud  forever  be 
the  greatefl  conceivable  didancc  between  inlinite 
and  linite.  Though  we  may  inquire,  we  arc  not 
to  fit  as  judges  with  God  ;  what  is  beft  to  be 
done,  or  how  far  he  may  go  in  puniihing  hn  ; 
but  our  inquiry  is  permitted,  folely  for  our  own 
advantage,  that  we  may  know  our  duty,  our  dan- 
ger, and  the  glorious  object  of  our  molt  hwmble 
adoration.  There  hath  been  a  day  in  the  world, 
when  freedom  of  inquiry  was  prevented  by  civil 
tyranny,  and  inquiiitorial  torture.  Thanks  be 
to  God  !  Thofe  impediments  to  knowledge  have 
been  in  a  great  meafure  removed.  The  folly  of 
men  is  apt  to  go  from  one  extreme  to  another  ; 
from  adoring  a  wooden  crucifix,  to  a  denial  of 
God's  infinite  right  to  govern  the  univerfe  as  he 
fees  to  be  beft.  The  bigotry  of  ignorance,  and 
licentioufnefs  of  opinion,  are  in  the  fame  degree 
unfriendly,  to  piety  and  the  happinefs  of  men. 
New  thinkers,  are  apt  to  fuppofe  they  can  think 
right  on  every  thing,  and  by  the  decifion  01  their 
ov/n  reafon  will  determine  pofitively  on  the  e- 
vents  of  an  eternity  to  come,  and  place  themfelves 
on  a  level  with  eternal  wifdom.  Jehovah  gov- 
erns a  univerfe — the  immenfity  of  this  univerfe 
is  inconceivable — the  nature  and  character  of  the 
governor  is  incomprehenfible — the  prefent  is  the 
beginning  of  an  eternal  duration — God  looks  on 
the  whole — he  knows  what  is  beft  for  the  whole 
— and  who  befide  him  can  tell  ?  Is  it  not  pre- 
fumpiion  in  the  fmlul  children  of  men,  to  fay 
what  is  belt  and  what  is  right  in  the  eternal  gov- 
ernment of  God  ?  Frail  child  of  dult !  Who  art 
but  of  yefterday,  and  haft  feen  but  a  point  in  the 
valt  kingdom  of  that  God  who  made  thee !  Thou 


4o6         Eternal  Mifery  reconcileabJe  with 

knoweft  not  the  heart  of  a  fingle  creature  that  is 
around  thee,  and  but  very  httle  of  thine  own 
heart!  How  often  art  thou  incapable  of  judging 
rightly  in  the  Httle  concerns  of  this  world  !  Thou 
knowefl  not  what  is  for  thine  own  good  for  an 
hour  to  come  !  And  doft  thou  fit  in  judgment  on 
the  great  Jehovah  and  his  ways  ?  Doit  thou  take 
on  thee  to  fay  what  is  for  the  higheft  good  of  the 
univerfe  ?  Art  thou  able  to  appoint  the  penalties 
of  a  law,  that  is  defigned  for  the  eternal  direction 
of  all  beings?  Canft  thou  fay,  how  far  and  how 
long  mifery  itiay  be  ufed  ?  What  need  there  is  of 
it,  and  what  good  may  come  out  of  it  ?  Doft  thou 
know  the  infinite  chain  of  connections,  dependen- 
ces, and  influences  that  take  place  between  being 
and  being  ;  and  which  arife  from  a  fight  of  the 
various  charaders  and  rewards  that  are  appointed 
to  them  ?  Can  it  be  for  thee,  to  reje(ft  any  part 
of  the  fcriptures  becaufe  they  are  not  according 
to  thy  prejudiced  tafte  ?  Feeble  creature  [  When 
God  fhall  bring  the  to  the  bar  of  univerfal  judg- 
ment ;  with  myriads  of  intelligences  fuperior  to 
thee  in  intelled — When  all  around  thee  fliall 
fwarm  with  rational  life,  of  which  thou  hadft  no 
conception,  how  wilt  thou  be  furprifed  at  the 
vannels  of  the  Lord's  dominion  !  ;\nd  if  there 
■were  no  other  fin  lying  on  thy  conlcience,  this 
rafhnefs,  in  limiting  the  righteoufnefs  of  God, 
would  by  thy  feli-convidion  fentence  thee  to  the 
mifery  which  thou  now  denied  to  be  jull. 

Sec.  i8.  I  may  alfo  addrefs  univerfalifls  and 
thofe  who  are  endeavoring  to  make  themfelves 
fo  ;  on  the  ground  of  prudence.  If  your  opinions 
arc  right,  we  who  oppofe  you  are  certahily  fafe. — 
On  your  principle;?,  we  fliall  be  faved  ;  and  the 
niiflake  under  which  we  labor,  will  not  impede 
our  happinefs  in  another  world  ;  but  if  our  opin- 
ion be  right,  you  are  in  a  moft  endangered  ftate  \ 
lor  the   lentiments  you  embrace,  will  naturally 


the  Infinite  Benevolence  of  God,  407 

keep  you  from  ufmg  the  means  of  deliverance. 
Unlefs  you  have  arrived  to  infallible  certainty,  in 
this  matter,  you  muil  allow  thofe  who  differ  Iroin 
you  to  be  the  mofl-fafe  and  prudent.  If  you  are 
right  they  run  no  rilk.  If  there  be  only  one 
chance  in  many  millions,  that  they  are  right,  there 
is  the  fame  proportion  of  rilk,  that  you  will  loofe 
eternal  happinefs  and  fall  into  eternal  mifery.— 
And  O  how  awful  ought  the  thought  to  be,  that 
fuch  a  thing  is  pofTible.  Can  you  pretend  to  in- 
fallibility iii^this  point  ?  If  not,  and  it  is  fuppofed 
none  will  pretend  to  it  ;  you  cannot  acl:  a  pru- 
dent part,  unlefs  you  do  in  all  rcfpeds  condudt 
like  thofe  who  think  different  from  you,  and  en- 
deavor to  make  your  falvation  fure,  on  the  fame 
grounds  they  expe£t  to  be  faved.  Of  what  avail 
to  you  then  are  your  peculiar  fentiments,  if  you 
muff  give  them  up  in  practice  to  be  prudent  men. 
If  you  acl  prudently,  they  do  not  Ihorten  your 
way  to  heaven,  or  make  it  any  more  eafy  to  get 
there. 

Sec.  19.  The  principal  things,  intended  in  the 
beginning  of  this  addrefs,  have  been  fet  before 
you.  The  writer  beUeves  many  of  them  to  be 
"worthy  of  moft  ferious  confideration,  before  any 
one  comes  to  a  final  conclufion,  that  the  doctrine 
of  eternal  punilhment,  is  the  fidlion  of  interefted 
ecclefiaftics  and  gloomy  minds.  Whatever 
the  truth  may  be,  he  is  confcious  of  none  but 
honeff  motives,  in  endeavoring  to  defend  what 
he  believes  to  be  the  doctrine  of  the  holy  fcrip- 
tures ;  and  hopes  that  in  the  end  it  will  appear, 
he  was  moved  by  a  love  of  God's  glory  and  the 
good  of  men.  He  concludes,  with  mentioning 
the  danger  of  being  given  up  to  judicial  blindnefs, 
by  a  long  refiftance,  of  what  God  hath  determin- 
ed to  be  fufficient  evidence  of  the  truth.  What 
if  God  ffiould  take  the  doubting,  at  their  own 
word,  and  fay  concerning  them.    I  will  grant  no 


4o8      Eternal  Mifery  reconcUeable  with,  ^c. 

more  light.  1  have  warned  them  in  my  word- 
in  my  fanctuavy — by  my  providence  and  by  the 
courl'e  of  nature.  1  have  warjied  them  by  their 
own  confciences,  and  the  fecret  admonitions  of 
my  rpirit.  They  had  rather  enjoy  a  few  days  of 
earthly  eafe,  believing  I  have  prepared  no  punifh- 
ment  for  my  impenitent  enemies ;  than  to  feek 
me  in  the  way  of  holinefs. — Therefore  let  them 
have  their  way.  Let  them  fee  and  perceive  not 
— let  confcience  ileep  and  become  feared — let 
death  continue  to  fweep  the  earth,  their  turn  will 
foon  come,  and  in  that  war  there  is  no  difcharge 
— let  nature  go  on  in  her  courfe  and  all  her  laws 
be  facred — let  holinefs  and  fm  meet  the  end  pre- 
pared for  them — let  the  holy,  be  holy  ftill  ;  and 
the  filthy,  filthy  ftill — let  time  roll,  until  all  its 
years  are  fwallovved  up  in  eternity  !  That  eterni- 
ty, where  every  creature  will  come  before  his 
judge — let  this  be  the  cafe,  and  though  they  are 
loft,  God  is  glorified — though  they  are  miferable, 
God  hath  a  holy  and  glorious  kingdom  in  which 
he  will  be  praifed  forever  and  ever. 


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